
Book_ i£l_ 



Copyright^?. 



COPYRIGHT DEPOSIT. 



THE BOOK-METHOD OF 
BIBLE STUDY 



THE 
BOOK-METHOD 

OF 

BIBLE STUDY 

By Rev. William pvans, Ph.D., D.D. 

For some years Director of the Bible Course of The Moody Bible 

Institute of Chicago. Author of "The Great Doctrines of 

the Bible," "Book of Books," "How to Prepare Sermons 

and Gospel Addresses," "How to Memorize," 

"Outline Study of the Bible," etc. 



Chicago 

The Bible Institute Colportage Association 

826 North La Salle Street 



l c KiSj 



w* 



Copyright, 1915, by 

The Bible Institute Colportage Association 

of Chicago 



MAR 12 1915 

©CIA397087 



CONTENTS 

Page 

Introductory - 7 

General Suggestions - 8 

The Epistle to the Ephesians - - - 14 

The First Epistle of John - 33 

The Gospel According to John - - - 58 

The Acts of the Apostles - 64 

The Epistle to the Philippians - - - 68 

The Epistle to the Colossians - 70 

The Epistle to the Hebrews - - - 74 

Malachi ------- 119 

The Revelation ------ 123 



THE BOOK-METHOD OF BIBLE 
STUDY 

INTRODUCTORY 

The best method of the study of any organism is 
that which gives due prominence to the structure of that 
organism. The Bible is a living organism of truth; 
it has in it the life of the living God, and is able (as 
no other book is) to impart spiritual life to the soul 
of man. 

The Bible was made bookwise — one book at a time, 
according as the need for the truth, historical, pro- 
phetical or ethical, as set forth therein, arose. 

It would seem reasonable, therefore, to assume that 
the Book-Method of Bible Study should yield the 
best results from time and labor spent in an endeavor 
to ''search the Scriptures." 

Of course it is true that there is a general view of 
the Bible which one should have even before the par- 
ticular view of any one book. This is assumed; but 
such a view is only preparatory for that better, yea, best 
method, namely, the Book-Method of Bible Study. 

Ephesians has been chosen as the best book with 
which to begin and illustrate the Book-Method oE 
Bible Study, not only because it lends itself easily to 
the method, but also because it contains the deepest 
truth in the whole of the New Testament. The student, 
therefore, will be feeding the heart as well as the head, 
and will find spiritual help and inspiration for the 
duties of daily life as well as the acquisition of a scrip- 
tural knowledge of God's plan and purpose for the 
Church in this age and that which is to come. 

7 



8 THE BOOK-METHOD OF BIBLE STUDY 

GENERAL SUGGESTIONS 

I. READ THROUGH AT ONE SITTING THE ENTIRE 
BOOK YOU ARE STUDYING. 

This task does not take as much time as one might 
imagine. Seventeen of the twenty-seven books of the 
New Testament can be carefully read in less than half 
an hour each; five (Romans, Corinthians, Hebrews, 
Revelation) in one hour each; and the historical books 
as follows : Matthew, two hours ; Mark, one hour and 
a quarter; Luke, two hours and a quarter; John, one 
hour and three quarters ; Acts, two hours and a quarter. 
Without this continual reading it is impossible to get 
the general thought of the book you are studying. 

In this general reading through of the book, your 
purpose is not to analyze, nor is it even to get an out- 
line, but to get an impression ; therefore, pay no atten- 
tion to chapter marks. One is sometimes hindered in 
Bible study by stopping at the end of a chapter. For 
instance, John 7 ends with the words: "And every 
man went unto his own house"; 8:1 reads: "Jesus 
went unto the mount of Olives." Now suppose we 
end with the first clause, have we not stopped in the 
midst of a beautiful thought? The thought is this: 
That while every man had his own home to go to, that 
while the foxes had holes and the birds of the air had 
nests, yet Jesus had no place to call His own, so He 
went to the mount of Olives. To obviate this difficulty 
it is good to read in the Revised Version. 

II. READ THE BOOK OVER AND OVER AGAIN. 

In the second reading of the book you will see things 
that you did not see clearly, if at all, in the first read- 
ing. What at first sight was dim and misty will, in 
the third or fourth reading, begin to assume clear and 
definite outline. 



GENERAL SUGGESTIONS 9 

A careful and repeated reading of the Gospel of 
Matthew, as here suggested, reveals the fact that it 
has a threefold division, each introduced by the words, 
"From that time Jesus began." Reading up to 4:17 
we come to a point which marks the first division from 
the second : "From that time Jesus began to preach." 
These words are an indication of the outline of the 
book: (1) Jesus' Period of Preparation, 1:4-16; (2) 
Jesus' Period of Evangelistic Effort, 4:17-16:21; (3) 
Jesus' Period of Passion, 16:21-28:20, indicated by the 
words, "From that time forth began Jesus to show 
until his disciples, how that ... he must suffer." 
This brief outline is sufficient to illustrate the great 
advantage of the continuous reading of the book under 
study. 

III. READ THE BOOK PRAYERFULLY. 

Remember that the Bible is in a very real sense no 
ordinary book. It is an extraordinary production; it 
is a supernatural work. The Spirit of God inspired 
its writers. The same power must illumine its read- 
ers if they are to understand its meaning. We ought 
never to attempt the reading of God's Word without 
the prayer of David in our hearts: "Open thou mine 
eyes, that I may behold wondrous things out of thy 
law." (See 1 Cor. 2:9-16; Isa. 29:10-12.) 

IV. READ THE BOOK WITHOUT THE USE OF ANY 
HELPS. 

This does not mean that we are to despise or lightly 
esteem all that God has said to the race through godly 
men. But we must allow the Bible to speak for itself. 
If we read more of the Bible and less of the human 
criticism and even suggestion that has been allowed 
to throw its shadow over the pages of Scripture, we 
shall come to a deeper and more satisfactory under- 



10 THE BOOK-METHOD OF BIBLE STUDY 

standing of the mind, will and purpose of God as re- 
vealed in His Word. 

A mine of wealth is revealed by a study of just the 
references in the margin of the Bible. Harrington C. 
Lees, in his book, The Joy of Bible Study, gives a 
striking illustration of the helpfulness to be found in 
the reference column of the ordinary Oxford Bible, and 
the wealth of material one can get by studying the 
Bible without outside aid at all. Take Romans 12 :2 as 
an illustration : "And be not conformed to this world : 
but be ye transformed by the renewing of your mind, 
that ye may prove what is that good, and acceptable, 
and perfect will of God." If the Revised Version 
is consulted, "conformed to this world" is slightly 
changed to "fashioned according to this age" — sug- 
gesting the danger of always trying to be "up-to-date." 
The words "that good and acceptable," are altered to 
"the good and well-pleasing" will of God — setting 
forth the pleasant character as contrasted with the 
galling nature of that will, so that it is something one 
can welcome and desire. Three groups of references 
are then found in the column. Those referring to the 
first clause of the verse, "Be not conformed to this 
world, but be ye transformed," show us the contrast 
between the past when we did our own will, and the 
present when we do the will of God (1 Pet. 1:14) ; 
and sets before us a warning to the effect that the way 
of the world and the way of God do not run parallel 
for long (1 John 2:15). The second clause is then 
taken up : "Be ye transformed by the renewing of your 
mind." The manner in which the exhortation is to be 
carried out is portrayed by references to Ephesians 
1 :i8, showing that the spiritual renewing is from 
above, and that its attainment is a continual process as 
well as an initial crisis (Col. 3:10). The third clause, 



GENERAL SUGGESTIONS 11 

which may be called the goal of the exhortation, "That 
ye may prove what is that good and acceptable and 
perfect will of God," is explained by three references 
showing (a) that we need an intelligent view of the 
will of God (Eph. 5:17) ; (b) that this will is to be 
referred to constantly as umpire of all actions (Eph. 
5:10) ; (c) and that its end and aim are to lead to a 
life of deeper consecration to God (1 Thess. 4:3). 
This is but an illustration of the abundant wealth of 
exposition that one can get from the Bible itself with- 
out referring to any outside help. We are in great 
need of more of this kind of Bible study — the study of 
the Book itself, and not books about the Bible, good 
as these are in their place. 

V. SUGGESTIONS FOR THE STUDY OF THE EPISTLE 
TO THE EPHESIANS. 

1. Begin by reading the epistle through three times 
at one sitting, making no special effort to do anything 
more than catch the author's spirit and the drift of his 
argument. Read now for general impression only. 

2. Read the book through the fourth time carefully 
and thoughtfully for the purpose of finding out and 
classifying questions of introduction, such as, Who 
wrote the book ? Why was it written ? What was the 
character of the people to whom it was written ? When 
was it written? 

Have by your side as many sheets of paper as there 
are questions of introduction. Write a headline on 
each sheet, viz. : On sheet 1 — The author : who wrote 
the book; sheet 2 — The persons addressed: to whom 
written; sheet 3 — When written; sheet 4 — Why writ- 
ten? 

Now begin to read the text carefully, prayerfully, 
and thoughtfully. Chapter 1, verse 1, gives us two 



12 THE BOOK-METHOD OF BIBLE STUDY 

points — the author of the book, and the persons ad- 
dressed. Now write down on sheet I, "Paul, 1:1"; 
and on sheet 2, write "the saints which are at Ephesus. 
and the faithful in Christ Jesus, 1:1." Reading on 
further you find something else to write on sheet 2. 
The persons addressed were "Gentiles, 2:11; 3:1, 6, 8; 
4:17"; "formerly living in lust, 2:2, 3"; "formerly in 
darkness, 4:18; 5:8." 

Read through the epistle with these questions in 
mind, and whenever an answer occurs, write it down 
on its respective sheet, giving the words of the text, 
and the exact reference. 

The final result will be somewhat as follows: 

Sheet 1 
The Writer. 

Paul, 1 :i ; 3:1; 4:1; 6:20. 

Sheet 2 

The Persons addressed — to whom written? 

The saints which are at Ephesus, and the faithful 
in Christ Jesus, 1:1. 

Gentiles, 2:11; 3:1, 6, 8; 4:17; 

Formerly lived in lust, 2 :2, 3 ; 

Formerly lived in great darkness, 4:18; 5:8; 

Now one with Christ, 2:1-6; 

Made nigh to God with Christ, 2:13; 

Fellow-heirs with the Jews of the blessings of the 
Gospel, 3:6; 

Some were Christian slaves, 6:6-8; 

Others were Christian slave-holders, 6:9. 

Sheet 3 
The Time of writing— when written? 
When Paul was a prisoner at Rome, 3 :i ; 4:1 ; 6:20. 



GENERAL SUGGESTIONS 13 

Note — This imprisonment was known as the first 
imprisonment, and lasted two years, A. D. 61-63. (See 
Acts 28.) 

Sheet 4 

The Purpose of writing — why written? 

In general : To give to the Ephesian church a clear 
knowledge of their position and standing in Christ: 

That they might know the hope of their calling, 
the power of God, and His glory, 1 : 17-21 ; 3 120. 

A warning not to go back again to their former low 
level of life, 2:1-3, 11, 12; 4:17-32; 5:1-13. 

Exhortation to develop love in the heart to Christ, 
and to each other, 3:18, 19; 5:2. 

A plea for harmony and unity between Jewish and 
Gentile Christians, 2\20-22\ 4:3-16. 

To set forth the true idea of the various relation- 
ships of life, such as husband and wife, parent and 
child, master and servant, 5:21-6:9. 

These illustrative sheets are by no means exhaustive. 
They simply show how to apply the method, which the 
student can enlarge upon individually. 

3. Look for the general outline, division, or plan 
of the book. 

This is comparatively easy with regard to most of 
the epistles of Paul, for they usually fall into two main 
divisions : the doctrinal, and the practical. Such is the 
general outline of Ephesians. Chapters 1-3 present 
the doctrinal part ; chapters 4-6, the practical part. In 
the first part the apostle dwells exhaustively upon the 
calling, standing, nature, and position of the Christian 
Church; in the second, he admonishes the members 
thereof to walk worthy of so high a calling, and gives 
practical illustrations how to conduct themselves in 
the various walks of life. 



14 THE BOOK-METHOD OF BIBLE STUDY 

THE EPISTLE TO THE EPHESIANS 

INTRODUCTORY 

The Deepest Book in the New Testament. 

It is so conceded. Deeper, for example, than the 
Romans, for in Romans 16:25, the fact of a mystery 
is stated but not explained, while in Ephesians 3 13- 13, 
this mystery is discussed and explained. This epistle 
scales the loftiest heights and sounds the lowest depths 
of Christian experience. It is an "afternoon letter" 
of the apostle, and is characteristic of the meditative 
period of his life. It is the Alps of the New Testa- 
ment. 

It is an Epistle of "Inness." 

The words "in him," or equivalent, occur over 
twenty times. "Ephesians contains as no other epistle 
does the apostle's deep and profound conception of 
his vital union with Christ which was the deepest fact 
in the religious consciousness of Paul. The saints are 
regarded as solidaire with their Lord in respect of 
inseparable interest, holy dearness, and one-ness of 
spirit." 

I. THE WRITER OF THE EPISTLE. 

Paul, the apostle of the Gentiles, while a prisoner 
at Rome (1:1; 3:1 ; 4:1; 6:20). 

The bearer of the letter was Tychicus (6:21, 22). 

Paul's relation to the Ephesians : He visited Ephesus 
on his second missionary journey (Acts 18:18-21), 
bringing Aquilla and Priscilla with him, and leaving 
them there. He stayed probably but one Sabbath 
at this time (Acts 18:19, 20, 21). He visited 
Ephesus again on his third missionary journey 
(Acts 19:1-8), and abode there about three years 



THE EPISTLE TO THE EPHESIANS 15 

(Acts 20:31), probably 54-57 A. D. On his last jour- 
ney to Jerusalem before his imprisonment (58 A. D.), 
he called for the Ephesian elders to meet him at Mile- 
tus, where he delivered his final and stirring charge to 
them (Acts 20:17-38). 

II. WHEN AND WHERE THE EPISTLE WAS WRITTEN. 

Doubtless at the same time as Colossians and Phile- 
mon, inasmuch as Tychicus accompanied by Onesi- 
mus was the bearer of both the Colossian and Ephe- 
sian Epistles (cf. Col. 4:3, 10, 18; Phile. 1, 9, 23; 
Col. 4:7, 9; Phile. 11, 12; Eph. 6:21, 22). Date 61-63 
A. D. while Paul was a prisoner at Rome (Eph. 3:1 ; 
4:1; 6:20). 

in. WHY THE EPISTLE WAS WRITTEN. 

1. To give the readers a deeper knowledge of their high 
calling in Christ Jesus, and the eternal purposes of God for 
them. (1:15-23; 3:14-20.) 

2. To warn them of impending dangers. Two dangers 
seemed to threaten the Church at Ephesus: 

a) That it should step back again into the lower 
moral standing of their surrounding heathen neigh- 
bors. How vividly all this is portrayed (cf. 2: 1-3, 
11, 12; 4:17-32; 5:1-13) ! By referring to Revelation 
2:1-7, it would seem as though the apostle had not 
exhorted in vain. 

b) The want of unity between the Jewish and 
Gentile Christians. With what sublime grandeur does 
the apostle portray the Church as "one body" of which 
Christ is the Head (chap. 4) ! 

Some writers have thought that there was no spe- 
cific purpose in the apostle's mind ; that the letter was 
not written to protest against any impending error, 
or exhort to any lacking virtue, but was designed "to 
set forth the origin and the development of the Church 



16 THE BOOK-METHOD OF BIBLE STUDY 

of Christ, and to display to the dwellers under the 
shadow of the great temple of Diana, the unity and 
beauty of that more transcendently glorious temple of 
which Christ Himself was the chief cornerstone, and 
the saints portions of the superstructure" (2:19, 20). 

— Ellicott. 

IV. ITS RELATION TO OTHER BOOKS IN THE BIBLE. 

1. To Colossians. 

Colossians and Ephesians are companion epistles 
(cf. Col. 4:16). In Colossians Christ is the Head 
of the Body, the Church; in Ephesians the Church 
is the Body of which Christ is the Head. In Colos- 
sians Christ, in Ephesians the Church, is the theme. 
In Colossians Christ is the fullness of the Father for 
the Church (2:9); in Ephesians the Church is the 
fullness of Christ for the world (1:23). In Colos- 
sians Christ is the Creator of the universe ; in Ephesians 
He is the Head of all things to the Church. Colos- 
sians is argumentative; Ephesians is meditative. The 
keynote of Ephesians is "in Him"; of Colossians 
"through us." Colossians was written to attack exist- 
ing error ; Ephesians to prevent error. These parallels 
of thought can only be understood by a careful com- 
parison of these two epistles; they are complementary 
to each other (Col. 4:16). Together they make up 
the grand complex: "I am the vine, ye are the 
branches ; abide in me, and I in you." 

2. To Galatians. 

Galatians deals with the salvation of the individual 
(2:20); Ephesians with that of the Church (5:25) 
— individual versus collective salvation. Galatians is 
polemic — the apostle seems to be boiling over with 
righteous indignation, he is in fighting trim. In 



THE HP 1ST LB TO THE EPHESIANS 17 

Ephesians he is like the sweet psalmist of old leading 
us beside "still waters, and pastures of tender grass," 
peaceful and irenic. From the roar of the battlefield 
(in Galatians) we step into the hush and silence of 
the temple (in Ephesians). 

3. To Romans. 

The justification of the saint is the theme of Ro- 
mans; in Ephesians the saint finds his life and union 
in and with Christ the living Head from all eternity. 

4. To 1 and 2 Timothy. 

Both these epistles are letters to the church at 
Ephesus. Timothy was pastor there. If Ephesians 
sets forth the inner life of the Church as an organ- 
ism, the letters to Timothy set forth the Church as 
an outer organization. 

5. To the Letter to the Church at Ephesus (Rev. 2:1-7). 

Is it a coincidence that this church, which was so 
strong in love and was so earnestly exhorted by the 
apostle to continue to grow in that grace (3:17-20), 
should have, as the sin laid to its charge, that it had 
"left its first love" (Rev. 2:4)? 

6. To the charge to the Ephesian Elders at Miletus (Acts 
20:15-38). 

Many and instructive lessons may be learned by 
a comparison of these two portions of the divine Word. 

7. To the Epistles of Peter. 

These letters compared with Ephesians set forth 
a double aspect of the life of the believer: Ephesians 
sets forth the believer as seated in heavenly places 
with Christ Jesus; Peter, as a pilgrim and a stranger 
on the earth, 



18 THE BOOK-METHOD OF BIBLE STUDY 

8. To the Old Testament. 

It is interesting to note the quotations from, allu- 
sions and references to the Old Testament as found 
in this epistle. They are especially helpful when we 
consider that this church was composed of Gentiles 
largely (which was true of all the Asia Minor 
churches). This shows what importance the apostle 
laid on the study of the Old Testament as the Word 
of God. Compare Genesis 2:24 with Ephesians 5:3; 
Exodus 20:12 with 6:2; Psalm 4:4 with 4:26; 
Psalm 8:6 with 1:22; Psalm 68:18 with 4:8; Psalm 
118:22 with 2:10; Song of Solomon 4:7 with 5:27; 
Isaiah 57:19 with 2:17; Isaiah 60:1, 51:17 and 52:1 
with 5:14. 

THE STRUCTURAL OUTLINE OF 

THE EPISTLE TO THE 

EPHESIANS 

Introduction: Apostolic greeting and salutation, 1 :i, 2. 

A. THE DOCTRINAL PART OF THE EPISTLE— SETTING 
FORTH THE DIVINE CONCEPTION OF THE CHURCH, AS 
MANIFESTED IN ITS DIVINE CHOICE, CALLING AND 
NATURE, Chapters 1-3. 

In this division the Church is set forth as an invis- 
ible organism which God especially (and probably 
alone) sees 

I. THE DIVINE CONCEPTION (OR THE CREATION) OF 
THE CHURCH, Chapters 1-3. 

1. The conception of the Church from the divine side: the 
Church in the mind of God, 1:3-14. 

Just as the plans and specifications of a building are 



THE BPISTLB TO THE EPHESIANS 19 

in the mind of the architect before a single stone is 
laid, so the Church was in the mind of God from all 
eternity, even before one living stone was laid upon 
another. This conception of the Church from the 
divine side takes the form of a hymn of thanksgiving 
consisting of three stanzas addressed to the Trinity 
with reference to the work of redemption: 

a) Thanksgiving for the spiritual blessings given 
to the whole Church. 

These blessings are summed up, as it were, in a 
hymn of three stanzas, each ending with the same 
refrain, and representing the work of the Father, 
Son, and Holy Ghost : 

Predestined by the Father, who chose us to be sons, 
holy and without blemish, before the foundation of 
the world, for the praise of the glory of His grace, 

i :4-5- 

Given in Christ the Son, conveying redemption, 
forgiveness, knowledge of God's universal purpose 
for all creation, and inheritance among the saints, 
to the praise of His glory, 1 :6-i2. 

Sealed, first to the Jews and then to the Gentiles, 
by the Holy Spirit, as an earnest of the complete 
redemption which lies in the future, for the praise of 
his glory, 1:13, 14. 

It is well to take special notice of this hymn of 
praise, setting forth so beautifully and so completely 
the work of the Trinity. Paul evidently had the logical 
order of the work of redemption in his mind when 
he thus wrote. Under this heading note further : 

1. The nature of that choice and calling. 

Eternal, before the foundation of the world, 1:453 :g. 
Wise and prudent, 1 :8. 



20 THE BOOK-METHOD OF BIBLE STUDY 

Free and gracious, according to the good pleasure 
of His will, the result of deliberate beneficent resolve, 
1:5, 9, 11. 

Originated in the good will of God Himself, 1 15, 
9, 11. 

Originated in the riches of His grace, 1 7. 

2. The purpose of that choice and calling. 

To the adoption of children, 1 15. 

To acceptance in the Beloved, 1 :6. 

To holiness and blamelessness of life, 1 14. 

To the magnifying of God's grace, 1 :6. 

To complete the exaltation of Christ, 1 :io. 

3. What the divine choice and calling includes. 

Redemption through the blood of Christ, 1 7. 

Forgiveness of sins, 1 7. 

Bestowment of all needed spiritual blessings, 1 13. 

The knowledge of God's will, pleasure, and choice, 
1:9. 

Faith in Christ, 1 113. 

That we might be "taken into the inheritance," be- 
come part of the Lord's portion, which is His peo- 
ple, 1:1 1. 

The gift of the Holy Spirit as a seal of that in- 
heritance, 1 :i3, 14. 

Final and complete redemption, 1 114. 

Ultimate object, 27. 

4. The place of that choice and calling. 

Eternity, 1 14. 

In Christ, 1:3; 3:11. 

In heavenly places, 1 13. 



THE BPISTLB TO THE EPHESIANS 21 

5. The source of the knowledge of this choice and 
calling. 

The word of truth — the Gospel, 1 113. 

The earnest of the Spirit in our hearts, 1 113, 14. 

2. The conception of the Church from the human side — 
the Church as God would have the Church itself conceive of 
it, 1:15-23. 

This division takes the form of a prayer to the 
Father, that the Church may conceive, appreciate, and 
constantly realize the divine conception just set forth 
in 1 13- 14. The prayer is for spiritual enlightenment 
that the Church may know three things in particular: 
The realization of the hope of their Christian calling, 
the knowledge of the riches of the glory of His in- 
heritance in the saints, and the personal experience of 
the exceeding great power of God, 1 115- 19. 

The apostle here passes from the adoring view of 
the divine calling and choice to the prayer that its 
treasures of grace may be realized in the whole ex- 
perience and life of the saints. The prayer covers 
three things : 

1. "The hope of their calling." 
"Hope" means realization. 

"Calling" means effectuality, power to do. 

2. "The riches of the glory of His inheritance in 
the saints." 

Observe how the apostle heaps up words to express 
the grandeur of the subject; it is an inheritance; His 
inheritance; the glory of His inheritance; the riches 
of the glory of His inheritance. Paraphrased it would 
read, "What is the wealth of the glory of the new 
Israel in the eternal Canaan, as it will be revealed in 
the saints ?" The apostle seems to play upon this word 



22 THE BOOK-MBTHOD OF BIBLE STUDY 

"inheritance," regarding it now as the heritage of the 
saints in God, and again as His heritage in them. 
Both are true. 

3. "The exceeding greatness of His power." 

We may see glorious visions, we may cherish high 
aspirations, and they may prove to be but the dream 
of vanity. The question of paramount importance is, 
What means exist for realizing them? What power 
is there that will enable believers to be what God 
wants them to be ? The answer in the apostle's words 
is, "The exceeding power of God." This is the power 
that we have to count on. 

A fuller and more detailed account of the power of 
God, which is to enable the Christian to live accord- 
ing to the purpose of God (1:20-2:22), is further 
described : 

As exerted upon Christ (1:20-23), granting Him 
resurrection from the dead, 1 :20 ; ascension to God's 
right hand, 1:21; lordship over the whole universe, 
and headship over the Church, 1 -.22, 23. 

II. THE CONSTRUCTION OF THE CHURCH, 2:1-22. 

In a sense verses 1-10 of this chapter are a con- 
tinuation of the prayer of the apostle, which was be- 
gun in 1 :i9, especially as further illustrating the power 
which God will work in and through the Church and 
the individual believer, which power is illustrated as 
being exerted not only upon Christ (1 :ig-22), but also 
upon individuals (2:1-10), whether they be Jews or 
Gentiles, granting to them a similar threefold gift, 
namely: Resurrection from spiritual death, 2:5; as- 
cension with Christ to a spiritual sphere, a sphere 
above this present world, 2:6; the power to do good 
works and to manifest God's grace through the coming 
ages, 2:6-10. 



THE BPISTLB TO THE BPHBSIANS 23 

As exerted upon the whole of humanity (2:11-22). 

The Gentiles, who formerly were alienated from 
God, have been brought nigh by the cross, so that 
now both Jews and Gentiles may have peace with God 
and with each other: they form one city, one family, 
one temple, built upon the foundation of the apostles 
and prophets. 

The regeneration of the Gentiles and their being 
built into the spiritual temple of God is an example 
of the great power of God. 

But considering the contents of this chapter as 
coming under division II, namely, "The Construction 
of the Church," it is better to consider this chapter as 
setting before us the idea of construction. Three 
thoughts are presented to us in this connection: the 
material out of which the Church is built; the means 
by which it is built ; and the structure itself, considered 
as to its foundation, superstructure, and tenant. 

1. The material out of which the Church is formed, 2:1-3, 
n-13. 

Note the graphic description of our condition by 
nature — the condition of every unregenerate man: 
First, we were "dead in trespasses and sins" (v. 1). 
Our natural walk is then described with respect to its 
moving cause and spirit (v. 2) and result (v. 4). By 
nature we are in the flesh (v. 11) ; without Christ, 
aliens; without God, strangers, without hope (v. 12) ; 
afar off (v. 13). What an unfinished and untouched 
negative ! but is it not true to life? 

2. The means by which the Church is constructed into a 
temple of God, 2:5-10, 13-18. 

Men in their natural state are not fit to be stones 
in the spiritual temple of God, which is the Church of 



24 THE BOOK-METHOD OF BIBLE STUDY 

Jesus Christ, until they have been quickened into spir- 
itual life and raised to spiritual privileges in Christ. 
This is accomplished not by man's own efforts or 
works, but by God's free grace, for "we are his work- 
manship, created in Christ Jesus unto good works" 
(2:5-10). 

Note the blessings God has granted to the believer 
in Christ: Resurrection from spiritual death (v. 5) ; 
ascension with Christ to a spiritual sphere above this 
present world ; power to do good works and to mani- 
fest God's grace through the coming ages (w. 7-10). 
Now, through grace, we are made nigh (v. 13) ; rec- 
onciled (v. 16) ; recipients of peace (v. 17) ; have 
right of access to God (v. 18) ; fellow-citizens with 
the saints (v. 19) ; members of the household of God 
(v. 19). 

3. The description of the Structure itself, 1:20-22. 

Three thoughts are presented to us in this connec- 
tion: 

a) The Foundation of the spiritual temple — Jesus 
Christ, as confessed by prophets and apostles, 2:20. 

Other foundation can no man lay than that which is 
laid, even Jesus Christ ; on this Rock, and on no other, 
can the Church of Christ be built (cf. 1 Cor. 3:11; 
Matt. 16:18). 

b) The Superstructure of the spiritual temple — the 
saints as individual believers in Christ and as aggre- 
gations of believers, 2 :2i, 22. 

Each individual believer is a temple of the Holy 
Ghost (cf. 1 Cor. 6:19). But no believer is big 
enough to hold all there is of God, so God dwells in 
the aggregation of believers which we call a church. 
But no one church is big enough to hold all there is 



THE EPISTLE TO THE EPHESIANS 25 

of God, so God dwells in that larger body of believers 
called the Church, composed of those who have been 
called out of the world to faith in Jesus Christ. Just 
as we are told that the temple of Diana at Ephesus 
was made up of a number of smaller temples, each 
fitted so perfectly into one great and grand whole 
temple, so the Church of Christ, scattered hither and 
thither as she may be, is nevertheless so fitted and 
framed together as to form a beautiful temple for the 
Lord. 

III. THE CONSTITUENCY OF THE CHURCH, 3:1-21. 

In this chapter are set forth the personal relations 
existing between the writer and those addressed. In 
the same connection the apostle declares the kind of 
people out of which the Church is constructed, not, 
however, as to the individuals, as in chapter 2, but 
with regard to the two great divisions of mankind : 
Jew and Gentile; he magnifies his office of ministry to 
the Gentiles, and desires that they should understand 
his ministry, committed to him by the revelation of 
God (vv. 2-4). This mystery was revealed now as 
never before — that they should partake of the bless- 
ings of the Gospel. It was entrusted by special grace 
to him (vv. 5-7). Unworthy as he deemed himself, 
it was still his privilege to preach the unsearchable 
riches of Christ to the Gentiles, yea, to all men 
(w. 8, 9), so that the manifold wisdom of God should 
be displayed in the heavenly world (v. 10), in ful- 
fillment of God's eternal purpose in Christ (v. 11), 
faith in whom gives liberty of approach to God (v.12). 
The apostle's tribulations should not be a discourage- 
ment, since they are an honor to those whose apostle 
he is (v. 13). 



26 THE BOOK-METHOD OF BIBLE STUDY 

i. Jews and Gentiles, 3:1-13. 

By reason of the death of Jesus Christ, the great 
wall that had divided Jew and Gentile was broken 
down, and by reason of the faith of both Jew and 
Gentile such distinctions had passed away and were 
lost in the name "believer" or "Christian." All of 
those belonging to these two great divisions of man- 
kind who accept the gospel of which Paul was made 
a (or the) steward, become thereby members of the 
body of Christ, are united to the one great Head, and 
thus form the Church. 

In this chapter we are let into one of the deepest 
mysteries of the purposes of God, namely the mystery 
of the Church. But this is dispensational truth, and 
an outline study like this does not undertake to go 
into such deep matters. It should be said, however, 
that there can be no true understanding of the Scrip- 
tures without some definite knowledge of this mystery 
— the Church period. 

2. The Doxology and concluding prayer, 3:14-21. 

Lastly, the main theme is resumed, and Paul prays 
for the indwelling of Christ, finishing the doctrinal 
part of the epistle with a doxology (3:14-21). 

This takes the form of a prayer to the Father 
(w. 14, 15) for two gifts: First, spiritual strengthen- 
ing (v. 16) ; secondly, the indwelling of Christ (v. 17). 
These gifts are to establish them in love and further 
them in knowledge (v. 18), especially in the knowl- 
edge of the love of Christ, with a view to their final 
perfection (v. 19). 

The doxology ascribes to God, the mighty worker 
of all the wondrous blessings described in the epistle 



THE BPISTLB TO THE EPHESIAXS 27 

(v. 20), glory in the Church and in Christ forever 
(v 21). 

B. THE PRACTICAL PART OF THE EPISTLE- 
SETTING FORTH THE VOCATION OR WALK OF THE 
CHURCH, Chapters 4-6. 

In this division the Church is set forth as a visible 
organization such as God would have the world see. 
What kind of Church, what sort of membership, what 
picture of family life would God have the world see 
exhibited within the Church's life and experience? 
The answer lies in these three chapters. 

I. A UNITED CHURCH, 4:1-16. 

The walk of the Church before the world should be 
characterized by unity. The Church of Christ is one; 
let it maintain that unity. Our concern should be not 
to make so much as not to break or mar the unity 
that already exists. "We are not divided; all one 
body we." God would have the Church present a 
united front to the world. "That they all may be 
one . . . that the world may believe that thou 
hast sent me" (John 17:21). A disrupted church 
cannot have much, if any, influence on the world. 

We have here set before us — 

1. The graces that maintain or keep unity, 4:1-3. 

They are described as meekness, lowliness, long-suf- 
fering, forbearance, love. Where these exist you find 
no schism in the body. 

It is worthy of note in this connection that all these 
virtues and graces are developed within the sphere of 
the Church. It is evidently God's will that every be- 
liever should associate himself with God's people and 



28 THE BOOK-METHOD OF BIBLE STUDY 

there find opportunity for growth and service. We 
are justified alone, we are sanctified together. 

Note further that all the exhortations of part two 
are based on the highest and noblest motives — 
not for personal or selfish reasons, not for one's own 
happiness or advantage, not even for the good of 
those about us, but for Christ's sake. The motive for 
Christlikeness is lifted to its highest point in Christ. 
For example, we are not to lie because we are mem- 
bers of the body of Christ; we are not to steal be- 
cause we are Christ's. Special graces are to be 
exhibited because they are Christlike, because they 
are the natural expression of Christ within. So the 
expression, "in Christ," receives its true meaning ; God 
is seen in Christ; hence, that life that is lived in and 
for Christ is the ideal life. Christ's life is to be re- 
produced in us, so it is said that we died, have been 
buried, have risen and ascended and been exalted in 
heavenly places with Him. In this epistle God is 
seen lifting humanity up to Himself in Christ. 

2. The fundamental unities on which the unity of the 
Church is based, 4:4-6. 

We have in this section three arguments, each argu- 
ment having three clauses, for the unity of the 
Church. We have a trio of trios. 

First trio (v. 4) : The Church is one body, with one 
Head ; one Spirit permeates all the members ; one hope 
of calling. 

Second trio (v. 5) : Unity shown by what makes 
men Christians, and members of the Church. One 
Lord — the same Lord Jesus Christ is prince and pos- 
sessor of all men equally. One faith — one way of ac- 
cess to God, of being united with Christ, of sharing 
His benefits and redemption, all the blessings of the 



THE EPISTLE TO THE EPHESIANS 29 

Gospel are appropriated in one way — by faith; one 
baptism — by the Spirit into the body of Christ, or 
open confession of Christ. 

Third trio (v. 6) : The unity of God in His three- 
fold relation to believers is the crowning argument 
for the unity of the Church. Over all — the same di- 
vine majesty recognized by the Church; Through all 
— the same divine energy and activity working through 
all; In all — the same divine Being dwelling in all. 

Here we have the Trinity again — Spirit (v. 4), 
Lord (v. 5), Father (v. 6). These three are one. 

3. This unity is not monotony, but recognizes a diversity 
of gifts, 4:7-11. 

A study of these verses reveals some very helpful 
and stirring thoughts : 

Every believer has received a gift of one kind or 
another, therefore he should be useful. 

He should find out just what his particular gift is, 
(this he can do by closely reading Romans 12:1-8 
and 1 Corinthians 12:1-31), stir it up, and put it into 
use, for God will require it of him in the day of reck- 
oning (Matt. 25:14-30). 

No believer should be proud for he does not pos- 
sess all the gifts. No one man should seek to "run" 
a church for the same reason. 

The measure of the gift is according to the wisdom 
of Christ, therefore everyone should be content with 
his gift. 

Every gift is for the welfare of the Church as a 
whole, hence is to be exercised in connection with the 
Church and in union with God's people. The gifts of 
Christ to His Church are enumerated here with ref- 
erence to leadership primarily; the gifts pertaining to 



30 THE BOOK-METHOD OF BIBLE STUDY 

membership are to be found in Romans 12 and I Cor- 
inthians 12. 

4. The end and aim of these gifts, 4:12-16. 

In general they are for service, not ornament; for 
the building up of the entire body of the Church, not 
for personal aggrandizement. They are bestowed up- 
on the Church in order that it may render helpful and 
efficient service and ministry (v. 12), which shall not 
cease to be necessary until every believer in Christ 
has passed beyond the need of further instruction in 
the things of God, (vv. 14-16). The pastor, the 
teacher, the evangelist and every individual believer in 
Christ is absolutely necessary to the upbuilding of the 
Church as a whole. The weakest needs the strongest 
and the strongest needs the weakest; no man is suf- 
ficient in himself. Specifically, these gifts are: 

a) To equip the saints for ministering service 
(4:12). 

b) For the edification of the Church, and the build- 
ing up of the believer in the true faith and doctrine 
of the Son of God (4:13, 14). 

c) For protection from false teachers and er- 
roneous doctrine (4:14). 

d) To make full-grown men out of spiritual chil- 
dren; for the presentation of every man perfect in 
Christ (4:15, 16). 

II. AN UNBLAMABLE MEMBERSHIP, 4:17-5:21. 

Under I we saw the walk of the Church as a whole ; 
here our attention is fixed upon the walk of the in- 
dividual member of the Church — he must walk in holi- 
ness and purity. 



THE EPISTLE TO THE EPHESIANS 31 

i. The former manner of living is described, 4:17-19. 

2. The manner of living of the new (regenerate) man, 
4:17a, 20-24. 

3. The specific virtues of the new life in Christ are then 
described: 

a) Truthfulness, based on close union with one 
another (4:25). 

b) Right use of anger, based upon the harm 
which the devil may do (4:26, 27). Anger as the 
expression of mere wounded personality is wrong 
and sinful, for it means that self is in command; 
anger as the pure expression of repugnance to 
wrong in loyalty to God is not wrong. The apostle 
says, "Let anger be from the latter, never from the 
former motive." 

c) Honest toil (4:28). Not only that which is 
legally allowed, but that which is beneficially good. 
The true object of work is to be benefactors, not 
merely to accumulate. 

d) Pure conversation (4:29, 30). Based on the 
desire to help those who hear. Aim to edify. Im- 
pure, idle, worthless conversation grieves the Holy 
Spirit, who dwells in you. 

e) Gentleness, based on God's forgiveness of us 
(4:31, 32). 

f) Love, based on Christ's love and self-sacrifice 
(5:i-2). 

III. AN IDEAL HOME AND FAMILY LIFE, 5:22-6:9. 

1. The relation of husband and wife, 5:22-33. 

This relationship is to be similar to that which exists 
between Christ and His Church. The husband is to 
be to the wife and do for her what Christ is to and 



32 THE BOOK-METHOD OF BIBLE STUDY 

has done for the Church: loving care and self-sacri- 
fice. The wife is to render the same reverence and 
submission to her husband that the Church renders to 
Christ. Such a reciprocal relationship absolutely guar- 
antees a happy, blessed, and contented married life. 

2. The relation of parents and children, 6:1-4. 

Parents are not to provoke their children to wrath, 
but to bring them up in the nurture and admonition of 
the Lord (cf. Col. 3:21). Children are to obey their 
parents as being in the place of God to them. 

3. The relation of masters and servants, 6:5-9. 

Equity and righteous treatment on the part of mas- 
ters, and faithful service as unto Christ on the part 
of servants are emphasized. Such a reciprocal rela- 
tionship would end all labor troubles. 

Conclusion : 

The dynamic power for the realization of these ideal 
relationships, 6:10-18. As Christian warriors we must 
be armored with the complete panoply of God, which 
is here described as is also the nature and seriousness 
of the conflict. 

The epistle concludes with the request of the apos- 
tle for prayers for himself (w. 19, 20), and with some 
final salutations (vv. 2^, 24). 



THE FIRST EPISTLE OF JOHN 33 

THE FIRST EPISTLE OF JOHN 

INTRODUCTORY 

No study of this epistle can be thorough or satis- 
factory which does not recognize, ere it takes up the 
minute study of the letter, some outstanding character- 
istics of the most wonderful part of Holy Writ. 

It is Simple and Yet Profound. 

It is monosyllabic: it abounds in words of one 
syllable ; yet how full of meaning is each word ! Study 
the words: "light," "love," "life," "truth," "death"; 
analyze, tell the full meaning of any one of them, if 
you can. "Light" — what is it? Science itself cannot 
explain it. Science cannot explain or describe per- 
fectly the framework of even a soap-bubble ; how then 
can it explain what "light" is ? Then there is the word 
"love," and "God"; can these be fully understood? 
And yet, they are simple, monosyllabic words. 

How simple its phrases and sentences ! And yet 
how full of incomprehendable meaning they are. "God 
is love" — twice this simple phrase is used, yet who can 
understand it either time? Monosyllabic, each word; 
profound, the phrase; surpassing human knowledge, 
the meaning. "Behold, what manner of love" ! God 
is love"; "God is light" — how simple; and yet "the 
strongest human mind, with the largest possible line 
of measurement, cannot reach the bottom of that won- 
derful sentence of three words. Eternity itself can 
alone reveal it in its fullness. You read, 'God is just,' 
but you never read, 'God is justice.' You do read 
that 'God is love'; not only loving, but love — that is 
unfathomable." 



34 THE BOOK-MBTHOD OF BIBLE STUDY 
It is an Epistle of Contrasts and Antithesis. 

It seems to take great delight in setting one thing 
over against another in the same sentence, for example : 
love and hate; light and darkness; life and death; 
truth and falsehood ; flesh and spirit ; sin and righteous- 
ness ; children of God and children of the wicked one. 

It is Conclusive. 

Its language is marked by strong finality. There is 
a finality about its statements that, after it has ex- 
pressed itself, it has left nothing necessary to the 
subject unsaid, and nothing that needs to be said after 
it has said it. For instance, the epistle says : "It is 
the last time" (R. V., "hour"). This is the con- 
clusive statement of this epistle — that nothing follows 
it. Though the book of Revelation follows this epistle 
in our Bibles, it nevertheless comes chronologically 
before it. If the Second and Third Epistles of John 
were written later, it must be remembered that they 
were letters to individuals, and not messages to the 
Church, as such. The First Epistle of John is God's 
last message to the Church. The whole Christian age 
is the "last time" in the sense that no other dispen- 
sation is to arise until Christ comes. And with this 
agree the words of Hebrews i :2 : "God .... 
hath spoken unto us in these last days in his Son." 
This is the last of the epistles as the Gospel of John 
is the last of the gospels. 

It is Characterized by Sublime Positiveness. 

Mark its sublime positiveness and unqualified assur- 
ance: "We know"; and "Hereby do we know that 
we know." John had not the slightest doubt as to his 
authority and knowledge. Such expressions, so com- 



THE FIRST EPISTLE OF JOHN 35 

mon among us today, as "I am not so sure," "I can- 
not say that I am positive about it," "I guess it's so," 
"I presume it is a fact," or "I suppose so," find no 
place in the vocabulary of the apostle. He was "dead 
sure" of what he knew. 
Xenophanes speaks thus : 

"And no man knows distinctly anything, 
And no man ever will." 

Byron, in Childe Harold, says : 

"Well didst thou speak, Athena's wisest son! 
'All that we know is, nothing can be known.' " 

But John, in his epistle, says: "We know" and "we 
do know that we know." There are some things, 
therefore, the Christian may know to a certainty. There 
is much need today of the Christian man who "knows 
that he knows." The "I-don't-know" man amounts 
to nothing when he is calculating magnitudes, forces, 
oppositions, possibilities, conflicts. 

There are now men who "do not deny" ; that is 
their weakness. The trouble with the late Robert G. 
Ingersoll was not so much that he was an atheist as 
an agnostic. When called an atheist, he resented it, 
and said: "I am not an atheist; I do not say that 
there is no God; I only affirm that I do not know." 
"I do not know" was his sin. 

Further, there are some men who "hope," "think," 
"guess" ; that is their pity. They might, and ought to 
"know." One "who knows" may be called "pre- 
sumptuous" by those who "are not sure that they 
know" ; but it is just as presumptuous for some to say 
"you positively cannot know," as it is for others to 
say, "We do know that we know." Agnosticism has 
not yet proven itself to be omniscient. 

Why should a man be considered a philosopher be- 



36 THE BOOK-METHOD OF BIBLE STUDY 

cause he says, "I do not know" ; while another may 
be called a presumptuous fool because he asserts with 
certainty that "he knows"? The sublime positiveness 
of this epistle is marvelous and rebuking. Do we 
"know" that we have eternal life? etc. In the light 
of this epistle the man who knows is saved ; whereas, 
the man who knows not Jesus Christ and Him cruci- 
fied is lost. 

It Differs from the Pauline Epistles. 

In this : that it sets God before us, in the person of 
Christ; whereas, in the Pauline Epistles, the believer 
is set before God, as in Christ. So that this epistle 
has to do with our state rather than our standing. 
This is generally, not unqualifiedly, characteristic of 
this epistle. Likeness to God is the test of Christian 
reality as here set forth. We prove by our God-like 
life that we have been accepted before the Father in 
the Beloved. In the Gospel eternal life is set before 
us in Jesus Christ ; whereas, in the epistle eternal life 
is set forth as manifested to us and in our lives. 

It Deals with the Fundamentals of Our Christian Religion as 
Related to both Faith and Practice, Creed and Life. 

"John, in meeting the abounding heresies of the 
day, teaches that the real principle of the Christian 
life is found in the incarnate living Word, and that 
the fundamental creed demands faith in the deity, 
incarnation, and atonement of the eternal Son of God 
as the manifestation of the eternal love of God. He 
thereby emphasizes the fundamental creed of Chris- 
tianity as opposed to all forms of liberalism, in that 
age, and in all ages." — Gregory. 



THE FIRST EPISTLE OF JOHN 37 

THE FIRST EPISTLE OF JOHN 

A Synopsis 
Theme: FELLOWSHIP WITH GOD 
Key verse, 1:3; key word, "fellowship" (1:3). 

Introduction: 

1. The living Christ through whom we have Fellowship. 

a) Pre-existent in eternity, 1 :ia. 

b) Manifested in time, 1 :ib, 2. 

c) Known by personal experience, 1 11-3. 

d) Authoritatively declared, 1 13. 

2. Purpose of the message — Fellowship, 1:3, 4 (cp. 1:4; 
5:i3). 

a) With the Father. 

b) With the Son. 

c) With fellow-believers. 

I. THE NATURE OF FELLOWSHIP WITH GOD: WALK- 
ING IN THE LIGHT, 1:5-2:29. 

1. Statement of fact that "God is Light." Its meaning. 

2. Fellowship with God, who is Light, involves: 

a) Fellowship with the saints, 1 15. 

b) A walk of purity, 1 :6, 7. 

c) A right attitude towards the question of sin, 
1:1-2:2; cf. 3:3-9; 5:4, 18. 

(1) Admit it, 1:8, 10. 

aa) As to sinful nature, 1 :8. 

bb) As to sinful acts, 1 :io. 

cc) What denial involves, 1 :8b, 10b. 

God's veracity challenged. 

Own sanity questioned. 



38 THE BOOK-METHOD OF BIBLE STUDY 

No indwelling word of God as arbiter. 

(2) Confess it, 1 :g. 

Twofold result: Pardon, cleansing. 

(3) Get victory over it, 2:1. Cf. 1:7b, 9b; 3:3-9; 
5:4,i8. 

aa) Victory possible, 2:1, 1 :9b, 3:3-9; 5:4, 18. 
bb) Provision in case of failure, 2 :2, 1 :g. 
d) A righteous life, 2:3-29. 
Set forth in a threefold relationship: 

(1) Towards God: An obedient Christ-like life, 
2:3-6, 29. Cf. 3:7, 10, 22-24. 

(2) Towards man : A loving spirit, 2 :y-n, cf. 3 :i3- 
24; 4:7-21. 

(3) Towards Satan: 2:12-28. 

aa) Worldliness, 2:12-17; cf. 2:2, 14; 3:11,-13; 4:4, 

9; 5 4, 5, 19- 

bb) False teaching, 2:18-28. (Considered under II. 

c 4.) 

II. THE SAFEGUARD (2:26) OF FELLOWSHIP WITH 
GOD: ADHERENCE TO EVANGELICAL TRUTH, cf. 2:18-28; 
4:1-6, 15; 5:1, 5- 

1. The necessity of testing all teaching and teachers, 4:1. 

2. The standard: 

In general: right views of the person and work of 
Jesus Christ. 

a) The incarnation, 4:2, 3; 5:1. 

b) The deity of Christ, 2:18-28; 4:2, 5, 10, 15, 16; 
5:5,20. 

c) Unity of the person of Jesus Christ : Jesus is the 
Christ, 4:2, 3; 2:22; 5:1, 6; (cf. Mark 8:29, Acts 
18:5). 

d) His redemptive work, 4:9, 10, 14; (cf. 1:7, 9; 
2:2; 3:5, 8, 16; 5:5, 6). 



THB FIRST BPISTLB OF JOHN 39 

III. THE CONDITION OR FOUNDATION OF FELLOW- 
SHIP WITH GOD: FAITH, 5:1-12. 

1. The content of faith, 5:1-4. 

a) Jesus is the Christ, 5 :i ; cf. 4 :2, 3 ; 1 Cor. 12 13. 

b) Jesus is the Son of God, 5 15, 10; cf. 4:15. 

c) Jesus came by water and blood, 5 :5, 6. 

2. The witness of faith, 5:5-10. 

a) The witness of the Spirit, who is truth, 5 7, 8. 

b) The witness of humanity, 5 19. 

c) The witness of the Scriptures, 5 19. 

3. The victory of faith, 5:4, 5 (cf. S'.i-z). 

a) Assured by spiritual birth, 5:1, 4, 5. 

b) The conflict: 

(1) The world, 5:1-3. 

(2) The flesh, 5:4, 5. 

(3) The devil, 5:18. 

c) Individual victory 5:5 ("The One"). 

d) Collective victory 5:4 ("All that is born of 
God"). 

IV. THE PRIVILEGES OF FELLOWSHIP WITH GOD. 
THE CERTAINTIES OF FAITH, 5:13-21. 

1. The assurance of personal salvation, 5:10-13. 

2. Assured answer to personal and individual prayer, 
5:14, 15. 

3. Assured answer to intercessory prayer, 5:16, 17. 

4. Assured victory over sin, 5:18, 19. 

5. An assured knowledge of Him in whom we have be- 
lieved, 5:19-21. 



40 THE BOOK-METHOD OF BIBLE STUDY 

THE FIRST EPISTLE OF JOHN 

Fuller Analysis 
Theme: FELLOWSHIP WITH GOD 

Introduction, 1:1-4: 

i. The subject matter of the message — the living Christ, 
the incarnate Word, the One through whom we have fellow- 
ship with the Father. 

a) The incarnate and eternal Word was preexistent 
in and from eternity — "That which was from the be- 
ginning." 

"Beginning" occurs nine times in this epistle: first, 
in the absolute sense — "The" devil sinneth from the be- 
ginning" (i :i ; 2 7, 13, 14, 24; 3 :8, 11) ; second, in the 
relative sense — "That which ye have heard from the 
beginning" (2:24). Compare "In the beginning" of 
the Gospel of John (1:1), and "From the beginning" 
of the epistle (1:1). In the epistle, the writer looks 
back to the initial point of time and describes what has 
been in existence from that time onward ; in the Gospel, 
"in the beginning" characterizes the absolute divine 
Word as He was before and at the foundation of the 
world. The Gospel emphasizes the existence of the 
Word before Creation; the Epistle, before the Incarna- 
tion. 

b) The eternal Word was manifested in time — "For 
the life was manifested, and we have seen it," 1:1, 2. 

The preexistent, intangeable, invisible Word now 
becomes the historical Jesus Christ, seen, felt, handled. 
He who was with the Father now comes to take up 
His dwelling with men; deity becomes united with 
humanity. 

c) The incarnate Word known by personal experi- 






THE FIRST EPISTLE OF JOHN 41 

ence — "That which we have seen . . . heard . . . 
handled" (1:1, 3). 

Note the ascending climax, making the meaning 
clearer at each step; a full and complete experience 
being thus expressed. Note also that the reference is 
to experience in this case and not to prophecy (cf. Luke 
24:39 and John 20:27). On the value of experience 
as an argument, see 2 Peter 1:15-21; Acts 1:21, 22; 
4:20; 5:32; John 3:10, 11; 15:27; 19:35 521:24. Testi- 
mony is valid proof (Mark 16:14). The Word of life 
here refers to the personal Word, who is both the 
character and subject of the message. 

2. The aim and purpose of the message — "That ye may 
have fellowship with us . . . with the Father . . . with . . . Jesus 
Christ," and all this to the end that "your joy might be full 
(1:3, 4). 

"Fellowship" is not mere society, but partnership, 
the common possession of anything by different per- 
sons (Acts 2:42; 4:32-37; Luke 5:10; Hebrews 2:14; 
1 Peter 4:13). The words "may have" indicate not 
only possession but conscious possession and enjoyment 
of the thing possessed. "That your joy might be full" 
— the Christian's life is not perfected until it smiles 
and sings. The incarnation of Christ is a source of 
unending joy (Luke 2:9-14.) 

I. THE NATURE OF FELLOWSHIP WITH GOD: 
WALKING IN THE LIGHT, 1:5-2:28. 

1. Statement of the fact that "God is Light," 1:5. 

God is light as well as "spirit" (John 4:24), and 
"love" (John 3:16). Light stands for absolute purity 
and holiness; "darkness" means sin, evil (John 3:17- 

i 9 ). 



42 THE BOOK-METHOD OF BIBLE STUDY 
2. Fellowship with God, who is Light, includes: 

a) Fellowship with the saints, I :$. 

We are justified alone; we are sanctified together. 
We need to meet with the assembly of God's people. 
To neglect church-going is to invite apostasy (Heb. 
^£0:24-39). Do we love the saints better than the peo- 
ple of the world ? Do we love the prayer-meeting bet- 
ter than the theatre or the card-party? Do we prefer 
the worldly crowd to the church crowd ? We may be 
known by the company we keep. This is a test of 
fellowship with God — fellowship with His people. We 
obey the law of spiritual gravitation: every man has 
his own place, every man finds his own place, every 
man goes to his own place (cf. Acts 1 125 ; 4:23). 

b) A walk of purity, 1 :6, 7. 

Fellowship with God means a life that is in sympathy 
with holiness, that practices holiness, that progresses 
in holiness. Perfection in Christian character comes 
not through a necessary tasting and experiencing of 
sin (as Gnosticism taught), for Christ the absolutely 
holy One was altogether free from sin. A life lived in 
sin can no more be in fellowship with God than a life 
lived in a coal pit can have fellowship with the sun. 
"How can two walk together, except they be agreed?" 
The word "walk" here refers to the habitual practice 
of a man's life. Here is the test of fellowship with 
God — How are we walking? 

c) A right attitude towards the fact of sin, 1 7-2 :2 ; 
5 4,18. 

The proper attitude of the believer towards the fact 
of sin is set forth as follows : 

(1) He admits sin to be a fact and an entity, 1 :8-io. 

aa) As to the existence of a sinful nature, even in the 
regenerate child of God, 1 :8. 



THE FIRST EPISTLE OF IOHN 43 

"Sin" here is singular, and refers to nature rather 
than to acts; it means original sin. The regenerate 
man has two natures: the old Adam nature and the 
new nature which he received from God at the time 
of his regeneration (2 Pet. 1:4; Gal. 5:17; see Rom. 
cc. 6 and 7). The old nature is never made over, but 
is to be constantly crucified (2 Cor. 5:17; Gal. 6:15; 
2:20; 4:19; Col. 1:27). These two natures we carry 
with us until we die. 

bb) That this sinful nature has manifested itself in 
sinful acts, 1 :io. 

"Sinned" in v. 10, refers to sinful acts as does also 
"sins" in v. 9. Victory over all wilful, known sin is 
a Biblical doctrine, but the assertion of the impossi- 
bility of sinning in any sense in this life is a delusion 
and contrary to the doctrine of the Scriptures. Such 
a claim arises from ignorance concerning the true 
nature of sin; from inadequate views of the nature 
of God, particularly His holiness; from wrong stand- 
ards of comparison, or from exaggeration of our own 
character. 

(2) He confesses his sins to God, 1 19. 

He who is in fellowship with God admits and con- 
fesses his "sin" and "sins" and receives pardon and 
cleansing (1:7, 9). Known sin unconfessed is unfor- 
given. As we become conscious of sins committed we 
must confess them to God. We are chastened if we 
do not (2 Sam. 7:14, 15; 12:13, 14; 1 Cor. 5:5; Heb. 
12:3-13; contrast Psa. 32:3, 4, with v. 5, and Psa. 51). 
Sins against man should be confessed to man also 
(Matt. 5:23, 24; Luke 19:8; James 5:16). How 
grandly God forgives (John 20:23; 1 John 3:5; Psa. 
32:1; Isa. 44:22; Rom. 6:6; Psa. 52:2, 7; 51:12; Heb. 
8:12)! 



44 THE BOOK-METHOD OF BIBLE STUDY 

(3) He gets victory over sin, 2 :i ; cf. 1 7, 9 — the two 
cleansings : instantaneous and progressive. 

"That ye may not sin" — this is the possibility and 
privilege of the regenerate child of God. No sin is 
necessary; we may be kept from it. This is what the 
"cleansing" of v. 9, following the forgiveness of that 
verse, means: forgiven, and power not to do it again. 
This fact is stated as against any false inference that 
might be made from 1 :8. Constant victory is possible 
(2:1; cf. 3:3-9; 5:4, 18). This possibility is asserted 
because the Word of God strengthens us for the con- 
flict (2:14) ; the seed of God imparts a new tendency 
to holiness (3:9); the Spirit of God abiding in us 
gives us a new power to overcome (2:4; 3:4; 4:4) ; 
the indwelling Christ keeps the believer (5:18). If, 
therefore, the believer understands his position, he need 
not yield to sin. While the old Adamic nature may 
continue to exist in the believer, yet sinful acts are not 
by any means necessary or inevitable. While provision 
is made for such acts in 2 :2, yet sin cannot be indulged 
in as a habit of life (3 :3~9; Rom. 6:1, 2). 

(4) Provision is made in case of falling into sin, 2 :2. 
We have an Advocate, Jesus Christ, who is at the 

right hand of God interceding for us. The fact that 
He is "righteous" assures us that His advocacy pre- 
vails. 

Note then the three things regarding sin as summed 
up in this section : First, the confession that we do sin ; 
second, the principle that we must not sin; third, the 
consolation that if we do sin, it is not irremediable. 

a) Walking in the light is shown by a righteous, 
obedient, and Christlike life, 2 :3~28. 

Such a life is set forth in a threefold relationship : 

(1) Towards God: an obedient, Christlike life, 2:3-6, 
29; cf. 3:7, 10, 22-24. 



THE FIRST EPISTLE OF JOHN 45 

Obedience to the word of Christ and the keeping 
of the commandments (which in this case are described 
as being summed up in two commandments : faith in 
Christ, and love towards the brethren, 3 123, 24) is an 
evidence of fellowship with God. The "word" refers 
to the revelation of God as a whole and includes all 
its separate commands and injunctions; the "command- 
ments" refer to definite and particular instructions and 
injunctions. Those who are in fellowship with God 
will "walk even as he walked." It is probable that 
reference is here made to the life of Jesus as recorded 
in the four Gospels. 

(2) Towards man: a loving spirit; an absence of 
hatred and ill-feeling, 27-11; cf . 3 '.13-24 ; 4 7-21. 

Hatred and ill-feeling in the heart towards any fel- 
lowman, the cherishing of grudges, any unwillingness 
to forgive wrongs or misunderstandings on our part 
or towards us by others is a mark of walking in dark- 
ness. No true Christian will continue in this mood; 
indeed, is it not impossible for him to do so (see Matt. 
5:23, 24; 6:12, 14, 15; 18:21-35; Eph. 4:26, 27, 31, 

32)? 

But there must be not merely an absence of hatred 
and ill-feeling; there must be an active and beneficent 
manifestation of love shown in self-sacrifice for the 
brethren. True love is positive as well as negative (cf. 
3:13-24; 47-21). It is not enough to say, "I have 
no ill-feeling towards my brother who has wronged 
me"; it is your duty to do him positive good (Rom. 
12:20; Matt. 5:43-48). 

(3) Towards Satan and the world of evil: hate the 
world; avoid false teachers and teaching, 2:12-28. 

aa) "Love not the world," 2:12-17; c ^- 2:2 4; 3* 11 * 
1354:4, 9; 5 : 4> x 9- 



46 THE BOOK-METHOD OF BIBLE STUDY 

By the "world" is meant not the created universe, 
nor mankind as such, but that evil principle which is 
in this world (or age) and is dominated by Satan and 
is antagonistic to Christ and the interests of the human 
soul. It is denned as "the lust of the flesh, the lust 
of the eyes, and the pride of life." We are forbidden 
to love this "world" because it is satanic in its origin 
and perishing in its destiny. 

bb) By opposing false teaching and teachers, 2:18- 
28. This will be considered under III. 

II. THE FRUIT OF FELLOWSHIP WITH GOD: HOLI- 
NESS AND LOVE, 2:29-3:24. 

1. The contrast between the children of God and the chil- 
dren of the devil, 2:29-3:12. 

a) All men are not the children of God in the same 
sense. By nature we are "His offspring," and in that 
creative sense, children of God. The New Testament, 
however, knows of a deeper sonship than that — a son- 
ship of choice and faith in the Lord Jesus Christ, by 
which we "become the children of God" (John 1:12; 
Gal. 3 126). Those who do not thus by an act of faith 
receive Jesus Christ as Saviour remain what they are 
by nature — not children of God in the special sense, 
but children of the devil (cf. Eph. 2 11-5 ; 1 John 3 :io). 

b) Sonship carries with it responsibility as well as 
privilege — purity and holiness of life, 3 13-12. 

Of course, we are to be "like him" when we shall 
see Him face to face at His coming, yet a present obli- 
gation to holiness now rests upon us. The children of 
God and those of the devil are distinguished by their 
manner of living. The regenerate live victorious lives. 
A child of God may commit an act of sin, but he will 
not live in a state of sin: "he cannot sin" — that is to 
say, the verb being in the singular, he cannot habitu- 



THE FIRST EPISTLE OF JOHN 47 

ally sin, he cannot make sin the practice of his life, he 
will not be living in sin. "Sin" here is recognized as 
a wilful, known transgression. The child of God may 
live without wilful, known sin. (For further discus- 
sion under this point see I. (3). Thus we see that 
the test of fellowship, of regeneration, of having been 
begotten of the Father is a life of holiness ; such a 
life the unregenerate cannot live, for a bad tree can- 
not bring forth good fruit (Matt. 7:18-20); "they 
that are in the flesh cannot please God" (Rom. 8:8). 

2. Love, as well as holiness, is to be characteristic of the 
children of God — those who are living in fellowship with Him, 
3:11-22. 

Love to the brethren has been touched upon before, 
but from its negative side and as manifesting itself 
in an absence of hatred (2:9-14). Here it is presented 
from the positive side, being defined and illustrated as 
an active, practical principle showing itself in manifest 
philanthropy. The absence of such practical love in 
any case indicates a condition of spiritual death ; hatred 
and ill-feeling are suicide and murder (3:15). Our 
love to the brethren must be as active and practical 
in its outworkings as was and is God's love to us 
(3:16, 17). Not to thus love is to be condemned in 
heart (3:19, 20), to be hindered in our prayer life 
(3:22), to be found transgressors of God's command- 
ments (3 :23; cf. 2:3, 4), and to lose the consciousness 
of God's abiding presence within us (3:24). 

III. THE SAFEGUARD (2:26) OF FELLOWSHIP WITH 
GOD: ADHERENCE TO EVANGELICAL TRUTH AND 
DOCTRINE, 4:1-21; cf. 2:18-28; 5:1-5. 

1. The testing of all teachers and doctrine, 4:1. 

The believer individually and the Church collectively 
are under obligation to test all teachers not one of 



48 THE BOOK-METHOD OF BIBLE STUDY 

whom is to be received and accepted simply because he 
is sincere or comes in the name of Christ (Matt. 24:4, 
5). The individual Christian, and the Church are able 
to thus discern (2:21, 27; 1 Cor. 12:10; Rev. 2:2, 14, 
15, 20). 

The point to be decided regarding these teachers is, 
Are they of God or of the devil? Are they Christian 
or antichristian ? Are they controlled by the Spirit of 
God or by the spirit of the world? The question at 
issue is one of origin: From whom come they, and 
from whence does their teaching come ? What or who 
is the moving spirit of it and them ? Satan is a counter- 
feiter of all that God does. He has his church (Rev. 
2:9), his ministry (2 Cor. 11:13-15), his membership 
(1 John 3:10), his christ, or better, antichrist (2:18- 
28) ; he has deliberately laid plans to deceive God's 
people (Eph. 4:14; Rom. 16:18). 

2. The fundamental test to be applied to all teachers and 
teaching: It touches the person and work of Christ. 

Orthodoxy in essentials; soundness in the doctrine 
of Christ. We cannot be right in the rest unless we 
think rightly of Him. Christianity is Christo-centnc ; 
if we are wrong at the centre, we are wrong at the 
circumference. If we are right at the centre, we can- 
not depart far from that which is sound. 

a) The incarnation, 4:2, 3; cf. 2:22. 

To deny that the babe born of the Virgin Mary in 
Bethlehem (Isaiah 7:14; Micah 5:2; Matt. 2:8, 16) 
was God manifest in the flesh; to deny that the his- 
torical Jesus of Nazareth was the anointed Saviour 
of the world is sufficient to brand teacher and teaching 
as not of God, according to the teaching of this epistle. 
"Was Mary's Son God manifest in the flesh, yes or no ? 
This is one of the tests of orthodoxv. Let us not be 



THE FIRST BPISTLB OF JOHN 49 

afraid of that word "orthodoxy," for it means "sound 
doctrine" ; we are all interested in that form- of teach- 
ing. Let us sound the tocsin of the early church: 
"Jesus is anathema," or "Jesus is the Christ," which? 
(i Cor. 12:3). There is no dodging the issue. To 
hold anything less than that "Jesus is the Christ" is, 
as the apostle himself says in the literal rendering of 
4:3, "to annul" or "dissolve" Christ. It is well to 
speak of our advanced learning, but let us not forget 
that, as some one has well said, "There is an advance, 
even in the doctrine of Christ, which is not progress 
but apostasy" (2 John 9). There is a world of differ- 
ence in progress in the Truth and progress away from 
the truth. 

b) The deity of Jesus Christ: That Jesus Christ 
was very God, 4:2, 5, 15, 16; cf. 2:18, 22, 28; 5:5, 
9-13, 20. 

The true doctrine of Christ is not merely that He 
was divine, but that He was deity; not that He was 
godlike, but very God. There is a teaching today 
which admits that Jesus was divine just as all men are 
divine, only He was more so; that Jesus was the son 
of God as all men are the sons of God; that there is 
divinity in us all as there was in Christ. This is false 
doctrine. Jesus Christ was the Son of God in a unique 
sense, a sense which can never be predicted of any other 
of the sons of men ; He was the "only-begotten" Son of 
the Father; we are of the "many sons." We "become" 
sons of God by faith in Christ (John 1 :i2) ; Jesus 
never became a Son, He always was such. It makes 
no difference whether you lift humanity up to Christ 
or bring Christ down to humanity, the very moment 
you make both equally the sons of God in kind, you 
are teaching what is contrary to New Testament doc- 
trine. 



50 THE BOOK-METHOD OF BIBLE STUDY 

The claims of Jesus were for a unique Sonship. 
The Jews did not attempt to stone Him because He 
claimed that God was His Father in the same sense 
that He was their Father also. It is clear from the 
spirit and actions of the Jews what they understood by 
such a claim (John 5:17-31). To say that Jesus was 
no more divine than we are is to concede the righteous- 
ness of the judgment which was pronounced upon 
Jesus by the Jews and which resulted in His death. 
This is serious indeed. 

c) That Jesus and the Christ are one and insepar- 
able, 4:2, 3; 2:22; 5:1. 

There must be no separation between Jesus and the 
Christ such as the Gnostics in John's day, and certain 
sects today, which are a rehash of Gnosticism, would 
have us believe. Jesus Christ is the same yesterday, 
today, and forever (Heb. 13:8). Jesus is not the ap- 
pearance which the Christ assumed, nor is the Christ 
the appearance which Jesus of Nazareth assumed. 
Jesus Christ is one and indivisible. To thus "annul" 
or "dissolve" Christ (4:3, literally) is contrary to 
sound doctrine, and the mark of a false teacher. 

d) That the death of Jesus Christ was the sacrificial 
dying of the One who was both God and man, 5 :6. 

"This is he that came by water and blood, even 
Jesus Christ; not by water only, but by water and 
blood." To hold that Jesus Christ was a mere man 
and that at His baptism the Christ came upon Him 
and remained with Him until He reached the cross at 
which moment it left Him, so that it was a mere man 
that came to the Jordan and a mere man that died 
upon the cross, is to teach what is erroneous. It was 
Jesus Christ, the divine-human, God-man, very God 
and very man who lay in that manger and who hung 



THE FIRST BPISTIB OF JOHN 51 

upon that cross. This is He that came by water and 
blood. 

e) That the death of Jesus Christ upon the cross 
was a propitiatory sacrifice for the sins of mankind, 
4:9, 10, 14; cf. 2:2; 3:16; 5:6. 

"Propitiation" means "mercy-seat," and suggests to 
us the blood-sprinkled seat of the ark of the covenant 
which covered the law of God. The sprinkling of 
blood upon this "mercy-seat" constituted a ground on 
which a righteous God could justly pardon those who 
had broken his law, and yet maintain and manifest His 
righteousness. So the death of Jesus Christ is the 
ground on which a righteous God can give pardon to 
penitent sinners (see Romans 3:25 — the death of 
Christ exhibits the righteousness of God as well as, 
even if not more than, His love). 

3. This truth, evangelical though it be, must be held, 
preached, and taught in love, 4:7-21. 

There are three sections in this epistle dealing with 
the spirit of love in the life of the believer: 2:7-11; 
3:13-24; 4:7-21. The context in each case determines 
the particular phase of love there emphasized. For 
example : 

In 2:7-11 love to the brethren is presented from the 
negative side : an absence of a spirit of hatred and ill- 
feeling, failure to manifest which shows a man to be 
out of fellowship with the Father, and is a sign of 
walking in the darkness rather than the light. 

In 3 : 1 3-24 this same spirit of love is presented from 
the positive side as consisting not merely in the absence 
of hatred and ill-feeling towards those who may have 
wronged us, but in the seeking of opportunities for 
rendering them active beneficence which is declared to 



52 THE BOOK-METHOD OF BIBLE STUDY 

be a mark of fellowship and sonship, a test of having 
passed out of death into life (3:14). 

In 4:7-21, the section we are now considering in 
particular connection with false teachers and teaching, 
emphasis is laid upon the manner and spirit in which 
we promulgate truth and correct errors in doctrine. 
We should love heretics even though we hate their 
doctrines. There is grave danger that while we are 
hunting heresy the fire of love may go out upon the 
altar of our hearts (cf. Rev. 2:2 with v. 5). We have 
here a definition of love also (4:9-11), showing that 
love stops not even at the sacrifice of its dearest in- 
terests in its desire to promulgate the welfare of those 
loved. God so loved that He gave — so should we 
(4:9-11). The possession and manifestation of such 
love destroys fear and creates confidence towards God 
and in our relation towards Him (4:17, 18). 

IV. THE CONDITION OR FOUNDATION OF FELLOW- 
SHIP WITH GOD: FAITH IN CHRIST, 5:1-12. 

Faith in Christ admits us into fellowship with God. 
Faith gives life, and there can be no fellowship with 
God without the life of God (5 :n, 12). Faith is here 
presented as individual, that is, as consisting of knowl- 
edge, assent and appropriation of Christ on the part 
of the individual (5:1, 5) ; as collective, that is, as a 
body of truth (cf. Jude 3: "the faith once (for all) 
delivered to the saints"), the creedal expression of the 
Church of Christ in harmony with the revealed Word 
of God (5:4, 5). 

1. The contents of the faith which initiates us into fellow- 
ship with God, 5:1-4. 

a) That Jesus is the Christ, 5 :i ; cf. 4 :2 ; 1 Cor. 12 :3. 

See under III. 2. b) and c). The fact of history 

must become the fact of Christian faith. Jesus of 



THE FIRST EPISTLE OF JOHN 53 

Nazareth is the divinely appointed Redeemer of the 
world; Prophet, Priest, and King — as Prophet to re- 
veal, as Priest to work out, as King to confer the bless- 
ings of salvation. 

b) That Jesus is the Son of God, 5 :5, cf. v. 10; 4:15. 
See under III. 2. a) to d). 

c) That Jesus came both by water and by blood, 5 :6. 
See under III. 2. d). 

Thus we see that the faith which initiates us into 
fellowship with God deals supremely with the funda- 
mentals of Christian faith. There can be no fellowship 
where these are denied or ignored. Fellowship with 
the Father is wrapped up with right views concerning 
the person and work of His Son Jesus Chirst. 

2. The witness of faith, 5:5-10. 

Faith in Christ assures us also of fellowship with 
God. Here is a study in Christian Evidences: nine 
times in these verses is the idea of "witness" referred 
to. John may here be referring to the fourth gospel 
(cf. John 20:30, 31), which may be called the Gospel 
of Witness. 

a) The witness of the Spirit which is truth, 5 :6-8. 
The Spirit testifies to the fact that Jesus is the Christ, 

the Son of God and the Saviour of the world. Would 
the Spirit, who is truth, thus testify to what is false? 
Jesus Christ must have been all He claimed to be or 
the Spirit would not have anointed Him. Pentecost 
is appealed to by Peter as an evidence of the truth of 
the claims of Christ (Acts 2:14-36; cf. John 7:37-39, 
and cc. 14-16). 

b) The witness of humanity, 5 :g. 

We "receive the witness of men." The apostle is 
probably referring to their having received the testi- 



54 THE BOOK-METHOD OF BIBLE STUDY 

mony of the fourth gospel. So it may refer also to 
the witness of the Holy Spirit in the hearts of men 
today (cf. Rom. 8:14-16; Eph. 1 113; Gal. 4:6). Here 
is the need and value of testimony by the redeemed 
today. Silence is ofttimes a sin; it is always so when 
a word is our duty. It is remarkable to note that 
wherever in the Acts the Holy Spirit fell upon be- 
lievers the result was connected with speech, witness, 
testimony. On the day of Pentecost the Spirit came in 
the form of tongues of fire. 

c) The witness of the Scriptures, 5 19. 

This is the witness of God and is to be believed 
(John 5:39, 46). The Scriptures are the ground of 
our assurance as well as being a revelation of God to 
us. 

The believer has "the witness in himself," that is 
to say, there is a sense in which he is independent of 
external proof (note omission of words "of God" in 
connection with the Son in v. 12). There is no need 
to present evidences of the deity of Christ to the be- 
liever; he knows it from an inner experience. 

3. The victory or the power of faith, 5:4, 5; cf. 1-3. 

Birth assumes victory (5:1; cf. 3:6-8). Spiritual 
birth is necessary to spiritual victory. The ever-con- 
queror is the ever-believer. Faith insures victory. John 
knew that from the teaching of Jesus (John 3:3-5; 
cf . also this epistle 2 129 ; 3 :6, 9 ; 4 7) . This is the con- 
quest or conflict, indicating that there will always be a 
battle with the world (5:4, 5), and the devil (5:18). 
But victory is assured to the faithful (5:5). 

There is an individual victory (5 :5 — "the one," etc.), 
and a collective victory ( 5 '.4 — "all that which is born 



THE FIRST EPISTLE OF JOHN 55 

of God"; "the faith of us"). So faith is connected 
not only with what we believe but what is believed. 
Here is an overcoming creed and an overcoming 
Church as well as an overcoming believer. This is a 
refreshing truth for an age which pays so little atten- 
tion to creeds as this age does. No school of anti- 
christian thought is invulnerable to a Church with a 
faith like this. There are other apostates like Julian 
who will cry, "Galilaei Vicisti — O thou Galilean, 
Thou hast conquered!" John sees a picture of a 
triumphant Church, and exclaims: "This is the con- 
quest of the world !" 

V. THE PRIVILEGES ARISING FROM FELLOWSHIP 
WITH GOD: THE CERTAINTIES OF FAITH, 5:13-21. 

1. The assurance of personal salvation, 5:10-13. 

This is one of the purposes of the writing of this 
epistle : that we may "know" that we have eternal life. 
To "know" here means not merely to perceive or to 
know in the ordinary sense of that word, but to know 
with a definite, settled, and unquestioning knowledge 
that we are really saved. (This epistle is complemen- 
tary to the fourth gospel, cf. 5:13 with 20:30, 31). 
See under IV. 2. b). 

2. Assured answer to personal prayer, 5:14-15. 

The thought of assurance of salvation leads to that 
of assurance in prayer. If we know that we have 
eternal life, we know that we have boldness. If we 
are sons, we may speak freely with the Father. The 
important thought is not that God hears so much as 
that He answers our prayers. The limit to asking and 
granting is "his will," if that can be considered a limit. 
It is rather an encouragement, for He knows what is 
best. 



56 THE BOOK-METHOD OF BIBLE STUDY 

3. Assured answer to intercessory prayer, 5:16, 17. 

Two distinctions are recognized in these verses: sin, 
and sin unto death; and the difference between "ask" 
and "pray." There is a difference between an act of 
sin and a state of sin — the latter is "sin unto death," 
not "a" sin unto death as the Authorized Version has 
it. If the sin unto death is a specific act we are not 
able absolutely to define it (cf. Matt. 12:31, 32; Mark 
3 :28, 29) . John knows of but two realms : life and 
death ; faith and righteousness leads to, indeed is, life ; 
sin and unrighteousness leads to, indeed is, death. 
"Ask" is a word used of an inferior to a superior; 
"pray" is used of an equal, of one who asks on equal 
terms, as, for example, Christ asking of the Father. 
We may not with absolute certainty demand ("pray") 
the conversion of the wilful, persistent rejector, we 
may nevertheless "ask" for him. And inasmuch as 
the sin unto death is not here defined we may therefore 
feel free to ask for all men. Here is our attitude to- 
wards our sinning brethren — a blessed ministry of in- 
tercession : we shall ask and pray, and God shall give. 

4. Assured victory over sin, 5:18, 19. 

"He that is begotten of God keepeth himself (or 
him)." He that is begotten of God (Christ), keepeth 
him that is begotten of Him (the believer). It is 
Christ who watches over His people (John 10:28, 29). 
Through the indwelling Christ Satan has no power 
over the believer. This verse guards against any in- 
ferred carelessness from 5:16, 17. The believer does 
not fall from inward weakness — for the indwelling 
Christ keepeth him; nor from outward assaults — for 
Christ allows the wicked one to touch him not. 
"Touch" means to lay not hold of. Satan is allowed 



THE FIRST EPISTLE OF JOHN 57 

to test us but not to be victorious over us. The world 
lies in his power, but not the believer. 

5. An assured knowledge of Him in whom we have be- 
lieved, 5:20, ax. 

Jesus Christ is the solver of life's greatest prob- 
lems: God and human destiny. Here is the revealing 
power of faith in Christ. The child of God knows that 
he has not followed cunningly devised fables. Faith 
in Christ gives him clearness of insight. He knows 
God and the way of life. 



58 THE BOOK-METHOD OF BIBLE STUDY 

THE GOSPEL OF JOHN 

ITS IMPORTANCE. 

"Let every Christian exert himself to understand 
well the Gospel of John and to be posted in it ; for John 
is the master evangelist and his Gospel the one, true 
tenderest chief gospel, a commentary and exposition of 
the whole Bible." — Luther. 

THE MAN (21:24). 
Home and Surroundings. 

His father and brother were fishermen, as also was 
he himself. His father's name was Zebedee; his 
mother's, Salome (Mark 15:40); and his brother's, 
James. His family was doubtless well-to-do (Mark 
1:20; Luke 5:10; 8:3; Matt. 27:56; John 19:27; 
18:15). Nothing is said religiously of his father. His 
mother was a follower of Christ, and doubtless one of 
the women who contributed of their substance towards 
the sustenance of Christ (Luke 8:3; Mark 15:41). 
She followed Christ to the cross (19:25) and to the 
grave (Mark 16:1). She may have been related to 
Jesus — His mother's sister (John 19:25). This may 
account to some extent at least for the closeness of 
intimacy between Christ and John. 

John as a Disciple of Christ. 

Was a disciple of the Baptist (1:35) — one of the 
two which heard John speak and followed Jesus — 
Andrew was one, John, the other ( 1 40) . 

1. His call to discipleship. 

Matt. 4:21, 22\ Mark 1:19, 20; Luke 5:8-11. He 
was the first disciple and he was the last. And so thus 
heard the first and the last words the incarnate Word 
spoke to His Church. 



THE GOSPEL OF JOHN 59 

2. His position in the Apostolic Circle. 

It is interesting to note concerning John that he was 
one of the many disciples — John i ; Matt. 4. 

That he was one of the twelve — Matt. 10. 

That he was one of the three — Matt. 17. 

( Note this inner circle of three alone admitted to the 
following : 

The raising of Jairus' daughter — Mark 5 137 ; Luke 

8:51. 

The transfiguration — Matt. 17; Mark 9; Luke 9. 
The agony in the garden — Mark 14; Luke 22\ 
Matt. 26). 

That he was one of the two — John 1 40. 
That he was the one — John 13 123. 

PECULIARITIES OF JOHN'S GOSPEL. 

It is Reflective. 

The other gospels are more in the form of narrative. 
John's Gospel pauses at almost every turn — now to 
give a reason, then to fix the attention, at another time 
to deduce consequences, or to make applications. See 
and compare 2:20, 21, 22, 25; 4:1, 2; 7:37-39; 11:12, 
13, 49-52; 21:18, 19, 22,23. 

It is Supplementary. 

It not only completes but confirms the Synoptic gos- 
pels. It omits much that the Synoptics record ; and it 
records much that the Synoptics omit. Tradition has 
it that John was led to write this gospel at the request 
of the elders of the church in order to supplement the 
Gospels of Matthew, Mark and Luke. 

It Comprises All the Characteristics of the Synoptists: 

Jesus as the Messiah (Matthew), 1:49; 4 :2 5, 2 &'> 
18:36,37. 



60 THB BOOK-MBTHOD OF BIBLE STUDY 

Jesus as the Servant of God (Mark), 3:16; 5:30; 
6:38; 17:4. 

Jesus as the Son of Man (Luke), 6:54; 12:27; 
19:30, 31; 11:34; 4:6; 19:28. 

He presents Jesus Christ, above all, as the Son of 
God — as God made manifest in the flesh. 

THE PURPOSE. 

John 20:30, 31 : "And many other signs truly did 
Jesus in the presence of his disciples, which are not 
written in this book: but these are written, that ye 
might believe that Jesus is the Christ, the Son of God ; 
and that believing ye might have life through his 
name." 

THE OUTLINE 

PROLOGUE, 1:1-18. 

Theme: "The Word." 
Relation of "The Word" : 

1. To God. 1, 2. 

2. To Creation. 3-5. 

3. To Men. 4-18. 

I. THE SELF-REVELATION OF JESUS TO THE WORLD, 
1:19-12:50. 

Contrasted effects. Unbelief triumphant. Christ re- 
jected. 

1. Private manifestation, 1:19-2:11. Chiefly to individuals. 

a) To John the Baptist. (The witness of God.) 
1 : 19-40. 

b) To first disciples. (The witness of man.) 1 :4i-5i. 

c) At marriage in Cana. (The witness of nature.) 
2:1-11. 



THE GOSPEL OF JOHN 61 

Results : No opposition. The beginnings of faith. 
Note: This period of private manifestation closes^ 
with a miracle (2:11). 

2. Public manifestation, 2:12-4:54. 

a) In Jerusalem. Temple, 2.12-22; city, 2:23-3:21.' 

b) In Judea. 3 :22~36. 

c) In Samaria. 4:1-42. 

d) In Galilee. 4:43-54. 

Results : While the progress in action and teaching 
is very noticeable, so are also the contrasted effects of 
faith and unbelief. 

Note: Divisions 1 and 2 end with a miracle (sign), 
(2:11; 4:54). 

3. Fuller manifestation of Christ to the world, 5:1-12:50. 

a) As Life. 5:1-671. 

b) As Truth. 7:1-8:11. 

c) As Light. 8:12-9:41. 

d) As Love. 10:1-42. 

e) As Hope. 11 :i-57. 

Results: See chapter 12. As the manifestations 
were more marked, so were the rejections. 

Chapter 12:37-44 contains a pause in which the 
writer considers the question of the rejection of Jesus 
by the Jews. Note : 

The rejection stated (v. 37). 

The cause of the rejection (vv. 38-43) : 

Not the insufficiency of Christ's manifestation (v. 
41), but 

The fulfillment of Isaiah's prophecy as shown. 

In the hardening of their hearts, etc. 

Observe rejection of Christ as Light (12:36, 46), 
Love (12:47), Truth (12:49), Life (12:50) and Hope 
(12:50). 



62 THE BOOK-MBTHOD OF BIBLE STUDY 

Note: Division 3 also ends with a "sign" (miracle) 
(11:1-44). 

II. THE FULLER SELF-REVELATION OF JESUS 
CHRIST TO "HIS OWN"— THE DISCIPLES, 13:1-17:26. 

The growth and development of faith among the 
faithful few. Unbelief cast out from among them. 
The incarnate Word glorified among His own. 

Note: Jesus does not now manifest Himself by 
"signs," but by discourses on deep spiritual themes (cf. 
1 Cor. 14:22). 

1. Love manifested. 

a) In humble service. 13:1-7. 

b) In overcoming and forcing out unbelief. 13:18- 

36. 

c) In imparting words of deepest meaning, comfort 
and promise to the faithful few. 14:1-16:33. 

d) In high priestly intercession. 17:1-26. 

III. THE CLIMAX AND TRIUMPH OF UNBELIEF, 
18:1-19:42. 

The Crucifixion. Christ glorified through suffering. 

1. The arrest of Jesus. 18:1-11. 

2. Jesus before the high priest. 18:12-27. 

3. Jesus before Pilate. 18:28-19:16. 

4. The execution and burial. 19:17-42. 

IV. THE CLIMAX AND TRIUMPH OF FAITH, 20:1-31: 
THE RESURRECTION. 

i. Peter and John at the tomb. 20:1-10. 

2. Mary Magdalene at the tomb. 20:11-18. 

3. First appearance to the disciples. (Thomas ab- 
sent.) 20:19-23. 



THE GOSPEL OF JOHN 63 

4. Second appearance to the disciples. (Thomas 
present.) 20:24-29. 

5. Conclusion. 20:30,31. 

EPILOGUE, 21:1-25. 

The appearance of Christ by the Sea of Galilee. The 
Word triumphantly established in the faith and life of 
the disciples. 

1. The draught of fishes. 21 : 1-8. 

2. The prepared meal. 21 :9-i4. 

3. Peter and John, (a) Peter, 15-19; (b) John, 
20-23. 

4. The Gospel attested. 21 :24, 25. 



64 THE BOOK-METHOD OF BIBLE STUDY 

THE ACTS OF THE APOSTLES 

TITLE 

"The Acts of the Apostles"; "The Gospel of the 
Holy Ghost" ; "Book of the Diffusion of the Gospel" ; 
"Book of Origins": first Christian church, apostolic 
miracle and sermon, church organization, Christian 
martyr, Gentile convert, European church. 

AUTHOR 

Luke, the physician; author of third gospel (cf. 
Luke 1:1-3 with Acts 1:1); eyewitness; companion 
and scribe of Paul (Colossians 4:14; Philemon 24; 2 
Timothy 4:11). 

TIME 

Covering a space of 30 years, 30-61 A. D. from 
ascension of Christ (1:11) to imprisonment of Paul 
at Rome (28:30). 

THEME 

The Church of Christ described with respect to its 
founding, guidance and extension in Israel and among 
the Gentiles, from Jerusalem even unto Rome. 

OBJECT OF THE BOOK 

1. A personal letter to Theophilus, a noble and in- 
fluential Greek, informing him of the events trans- 
piring in the life of the early Church from the ascen- 
sion of Christ to the imprisonment of Paul in Rome. 
(See Luke 1-24, from Christ's birth to His ascension). 

2. Not a complete life of all the apostles, not even 
of Peter and Paul. The book is called "Practice of 
Apostles" ("the" omitted) ; cf. gospel, not a complete 



THE ACTS OF THE APOSTLES 65 

life of Christ (John 20:30, 31). Peter not mentioned 
after chapter 15. No account of Paul's death; many 
of his persecutions and adventures omitted (cf. 2 Cor. 
11:23-27). 

3. To show the origin, growth, guidance and spread 
of Christian church through the instrumentality chiefly 
of Peter and Paul. 

4. To show the intimate relationship existing be- 
tween the Church of Christ and the Holy Ghost. 

5. To show the true method of successful preaching 
and establishing of Christian churches. 

RELATION TO THE GOSPELS 

I. A grand commentary on the gospels; many 
things in the gospels wrapped up in dark sayings; in 
the Acts we learn much of our Saviour's meaning and 
teaching from character and life of Christians, deal- 
ings of the providence of God and the direct enlighten- 
ment of the divine and promised Spirit. What is in 
the gospels as prophecy, indication, type and parable, 
is in the Acts converted into fulfillment, fact and his- 
tory. 

GENERAL OUTLINE OF THE BOOK 

1. THE ACTS OF PETER, 1-12. 

i. Birth, foundation and progress of the Christian 
Church in Jerusalem and Judea, 1-8. 

2. First persecution and extension of the Gospel to 
Samaria, (Cornelius), 8-9:18. 

3. Second persecution and founding of the church 
at Antioch, 9:19-12:25. 

Church-Jewish : 

In Jerusalem, (2-7) ; In Palestine in general, (8-12). 



66 THE BOOK-METHOD OF BIBLE STUDY 

II. THE ACTS OF PAUL, 13-28. 

Activity of Paul, 13-20. 
Captivity of Paul, 21-28. 

1. Paul's call, 9:1-43. 

2. First missionary journey, 13, 14. 

3. Council at Jerusalem, fixing terms of admission 
to Gentile churches, 15:1-41. 

4. Second missionary journey, 15:36-18:20. 

5. Third missionary journey, 18:23-21:17. 

6. Imprisonment at Csesarea and voyage to Rome, 
21 :i8-28. 

Church-Gentile : 

Uttermost part of the world, 13-28. 

HINTS ON THE STUDY OF THE ACTS 

i. Read the book through at one sitting. Do not 
attempt to remember anything of your reading. 

2. Read a second time, chapter by chapter. Get the 
leading thought of the chapter. Write it down. Find 
the best verse. 

3. Name each chapter and surround the name 
(which should be comprehensive and have some con- 
nection with the chapter preceding and following) with 
the lesser details of the chapter. 

4. Read through again, with the special aim of get- 
ting the teaching on the great doctrinal and practical 
themes. For example, take up the topic of Prayer. 
Begin at chapter 1 and place a "P" opposite every 
verse that treats of prayer. After reading the twenty- 
eight chapters, take paper and pencil and summarize 
all you have learned on prayer, e. g. : 1. To whom to 
pray. 2. Where to pray. 3. Results of prayer. 4. How 
to pray, etc. Proceed in the same manner with other 
doctrines. You will thus be able to write a "Biblical" 
(even if not a dogmatic) theology of your own. 



THE ACTS OF THE APOSTLES 67 

5. Study Paul's missionary journeys in connection 
with a good geography. Locate places. 

6. Read some Life of Paul. 

7. Whatever else you may do, do not forget to seek 
the Holy Spirit's guidance. The Acts is especially the 
Book of the Holy Spirit, so do not neglect Him. 



68 THE BOOK-METHOD OF BIBLE STUDY 

THE EPISTLE TO THE PHILIPPIANS 

AUTHOR 

Written by Paul while a prisoner in Rome (i :i, cf. 
1:13, 14, 16; 4:22). Probably between 60 and 62 
A. D. The bearer of the epistle was Epaphroditus 
(2:28,29). 

Paul's relation to the Philippian Church : He founded 
it (Acts 16) ; visited Philippi three times (Acts 16:20, 
21; 2 Corinthians 2:12, 13; 7:5, 6; Acts 20:2, 3, 6) ; 
and was a constant recipient of its bounty (1:5; 2 :25 ; 
4:18; 2 Corinthians 11:9). 

THE OCCASION 

1. Contributions made to the apostle, 2:25; 4:18. 

2. Encouragement with reference to the sickness of 
Epaphroditus, 2:26, 27, 30. 

3. A letter of thanksgiving for gifts sent to the 
apostle, 2:25; 4:18. 

4. To correct certain errors of practice, and exhort 
to certain Christian virtues, 1 \2j; 2:1-3; 4:1, 2. 

5. To convey information regarding his own state, 
1 :30 ; 2 :28 ; 1 :25, 26 ; 2 :24. 

THE OUTLINE 
L THE PROLOGUE, 1:1-11. 

1. Address and greeting, 1:1, 2. 

2. Thanksgiving, 1 :3~5- 

3. Commendation and prayer, 1:6-1 1. 

II. THE APOSTLE'S PERSONAL STATE, 1:12-26. 

1. Personal experiences — Effects on others, 1 :i2-i8. 

2. Personal prospects — Effects on others, 1 : 19-26. 
(Exhortation — 1 :27-3o). 



THE EPISTLE TO THE PHILIPPIANS 69 

III. EXHORTATION TO CHRISTLIKENESS, 2:1-30. 

1. Unity and love, 2:1-4. 

2. Humiliation and exaltation, 2:5-11. 

3. Consistent living, 2:12-18. 

4. Ministerial helpers, 2:19-30. 

IV. WARNINGS AGAINST FALSE TEACHERS, 3:1-4:1. 

i. Judaism, 3:1-11, 

2. Perfectionism, 3:12-16. 

3. Libertinism, 3:17-4:1. 

V. CONCLUDING EXHORTATIONS AND GREETINGS, 
4:2-23. 

1. Exhortations: 

a) To reconciliation, 4:1-3. 

b) To Christian graces, 4:4-7. 

c) To Christian virtues, 4 :8, 9. 

2. Greetings: 

a) Gratitude and generosity, 4:10-20. 

b) Greetings proper, 4:21-23. 



70 THE BOOK-METHOD OF BIBLE STUDY 

EPISTLE TO THE COLOSSIANS 

Theme: The Supremacy and Sufficiency of Jesus 
Christ and His Redemptive Work. 

INTRODUCTORY 
AUTHOR 

The letter to the Colossians was written by Paul the 
Apostle during his imprisonment at Rome. 

OCCASION OF WRITING 

Paul had received a visit during his imprisonment 
from a Colossian Christian named Epaphras, who, 
doubtless, was the founder of the church at Colosse, 
for Paul himself had never been at Colosse. Of this 
there seems to be no doubt. The presumability is that 
converts of Paul went down to Colosse and established 
the church there. At all events Paul is acquainted with 
many of the church members of that place. Epaphras 
makes the visit to Rome and while there acquaints 
Paul with the affairs of the church at Colosse. 

In the first place, he tells him of its growth, and this 
at once raises gratitude in the heart of Paul; then of 
the false teachers who were proclaiming false doctrines. 
This naturally brings sorrow to the heart of Paul. So 
we may say that the purpose of the letter is, first of 
all, to compliment the Colossians on their growth in 
grace, and to then warn them against false teaching. 

The form the false teaching assumed, and the one 
dread that came to the apostle was, that Jesus Christ 
should not have the preeminence He ought to have in 
the hearts of the Christians in Colosse. One feature 
of the false teaching was that the world was created, 
not by God, but by successive aeons. Jesus Christ was 
simply one of these aeons, one of these intermediate 



THE EPISTLE TO THE COLOSSIANS 71 

beings, consequently Jesus Christ was put into the 
background and His position of headship denied. The 
Colossians were being taught to worship God through 
angels. They said that in order to grow strong in the 
Christian life it was necessary to seek other knowledge 
than that contained in God's revealed Word. Thus the 
supremacy and sufficiency of Jesus Christ and His 
redemptive work was challenged. 

Colossians and Ephesians compared. The letter to 
the Colossians differs from the letter to the Ephesians 
in this: "Ephesians treats of the Church as the full- 
ness of Christ ; the Colossians, of Christ as the fullness 
of God. Ephesians deals with the Church as the body 
of Christ — the doctrine of the Church: Colossians 
deals with Christ as the Head of the Church — the doc- 
trine of the Christ. 

OUTLINE 

I. INTRODUCTION, 1:1-14. 

1. Salutation, 1:1, 2. 

2. The apostle's thanksgiving for the faith, hope 
and love of the Colossian Christians, 1 :3~8. 

3. The prayer of the apostle for a deeper knowledge 
of the grace of God, and a walk not only more intelli- 
gent but more worthy of the Lord, 1 :o,-i4. 

II. THE MAIN THEME OF THE EPISTLE— THE PRE- 
EMINENCE} OF CHRIST, AND HIS REDEMPTIVE WORK, 

1:15-23. 

1. Christ's relation to God — "The image of the in- 
visible God" (verse 15). 

2. Christ's relation to the natural creation, the uni- 
verse. 

He is prior to, sovereign over, and distinct from the 
creation. He is the Creator of the universe (verses 



72 THE BOOK-MBTHOD OF BIBLB STUDY 

15-17). This was a blow at the false (Gnostic) teach- 
ing which had entered into the Colossian Church. 

3. Christ's relation to the moral creation — the 
Church (verses 18-23). 

He is the Head of the Church, the first-born or first- 
fruits of the Christian dead. He is the one who alone 
has the preeminence, and He is, finally, the depository 
of all the fullness of the Father for the Church. He 
is the Redeemer and Deliverer of the Church. 

4. In 1 124 to 2 :j we have a personal reference by 
the apostle in which he, in a sense, apologizes for the 
liberty he takes in writing to the Colossian Christians 
whom he has not seen and whose church he did not 
personally organize. He bases his right to write to 
them on the great fact that to him has been committed 
the Gospel to the Gentiles. 

HI. WARNING AGAINST THE FALSE TEACHERS AND 
THEIR DOCTRINE, 2:2-23. 

Note here that he warns them : 

1. Against limiting the sufficiency of Christ and His 
redemptive work, and the Christian's completeness in 
Him, 2:2-15. 

2. Against the claims of the false teachers — substi- 
tuting legalism, ceremonialism and asceticism for true 
religion. He also warns them against angel mediator- 
ship, setting forth the fact that Christ is the only 
mediator between God and man, 2:16-23. 

IV. THE TRUE CHRISTIAN LIFE DESCRIBED, 3:1-4:1. 

i. Christian life described in general as a "risen 

life," 3:i-3. 

The believer has risen, ascended, and is now seated 
with his risen Lord in the place of power. 



THE EPISTLE TO THE COLOSSIANS 73 

2. The Christian life presented from its negative 
side. 

We are here told to put off the vices of the 
old life, which are quite fully described as not only sins 
of the flesh, but also of the mind, 3:4-11. 

3. The Christian life is described in its positive as- 
pect — the virtues that are to be put on, 3 112-15. 

4. The apostle describes as the leading principle of 
the Christian life which consists in the indwelling 
Word, thankfulness, and a life lived in the will of 
God, 3:16, 17. 

5. The Christian life is set forth in the various rela- 
tionships of life: husbands and wives, children and 
parents, servants and masters should conduct them- 
selves as followers of Jesus Christ, 3:18-4:1. 

V. THE CONCLUSION, 4:2-18. 

1. Description of the Christian life (verses 2-6) as 
a life of prayer, a wise use of opportunities, and a 
worthy and graceful walk, 4 :2-6. 

2. Personal mentions by the apostle, 4:7-18. 



74 THE BOOK-METHOD OF BIBLE STUDY 

THE EPISTLE TO THE HEBREWS 

Theme: CHRISTIANITY SUPERIOR TO 
JUDAISM 

A. DOCTRINAL DISCUSSION OF THE THEME. 

Introduction, 1:1-3. 

The introduction is the seed-plot of the whole doc- 
trinal discussion, all the main divisions being found 
here, viz. : the supra-prophetical, the supra-angelical, 
and the supra-levitical dignity of Jesus Christ, the 
Mediator, Priest, and Surety of Christianity, the "new" 
and "better" covenant. The important phases of the 
person and work of Christ, as afterwards discussed, 
are here briefly mentioned. 

The two Dispensations — Jewish and Christian. 

Judaism and Christianity are both treated of in 
these introductory verses. The things which they have 
in common, and the things in which they are in con- 
trast are set forth. 

Things in Common to both Testaments. 

The same God reveals Himself in and speaks through 
both Testaments : in the Old, through the prophets ; in 
the New, through a (or the) Son. Both Covenants 
deal with the one problem — the redemption of the race 
from sin. Thus we have a unity of authorship even 
though a diversity of writers. 

Both Testaments further maintain a close and vital 
connection with each other. It has been well said that 
the New is in the Old contained, and the Old is in the 
New explained; the New is in the Old enfolded, and 
the Old is in the New unfolded; the New is in the 
Old concealed, and the Old is in the New revealed. 



THE EPISTLE TO THE HEBREWS 75 

What is the Law but the Gospel foreshadowed ? What 
is the Gospel but the Law fulfilled? It is folly, there- 
fore, to neglect the Old Testament, for the New Testa- 
ment is thereby robbed of its beauty. 

God hath Spoken. 

This fact in itself is exceedingly important. God 
has spoken to man, finally and supremely, in His Son, 
in the New Testament. The Old Testament also is the 
oracle of God, and Romans 9 is a confirmation of this 
truth. 

It is both interesting and instructive to notice the 
prominence here given to the divine authorship and 
inspiration of the Scriptures. To the writer of this 
epistle the Scriptures are always the Word of God and 
not the words of men. It is for this reason that the 
human authorship of so many quotations is passed by, 
the emphasis being laid is upon the fact of divine 
authorship. So we read: 

"One in a certain place testifieth" (2:6). 
"Wherefore as the Holy Ghost saith" (3:7). 
"For he (God) spake in a certain place" (4:4). 
"And in this place again" (4:5). 
"And he saith also in another place" (5:6). 
"Above when he said" (10:8). 

Even when exception to this rule is made, and a 
human writer is named (e. g., 4:7), particular care is 
taken to state that it was the Holy Spirit who was 
speaking in and through him. 

The Bible as a whole, in both its Testaments, is a 
revelation of the mind of God to man, and not, as is 
sometimes affirmed by those who deny the inspiration 
of the Scriptures, an expression of the mind of man 
about God. The former view gives authority to the 
message ; the latter but engenders speculations regard- 
ing the deepest matters of the soul. 



76 THE BOOK-METHOD OF BIBLE STUDY 
The Two Testaments in Contrast. 

Certain things in the two dispensations are con- 
trasted. The one revelation of the New Testament 
is contrasted with the many (or fragmentary) revela- 
tions of the Old Testament. 

OLD TESTAMENT NEW TESTAMENT 

Many revelations. One revelation. 

Many media (prophets). One medium (Son). 

Through prophets. Through a Son. 

Imperfect men. Perfect Son. 

Temporary. Eternal. 

The Supremacy of the New Testament. 

While the reality of the Old Testament is fully rec- 
ognized, the supremacy of the New is acknowledged. 
The New Testament is the final and supreme revela- 
tion of God to men. It is the ne plus ultra of God's 
message to the world. There is nothing in the nature 
of a revelation from God for the age in which we live 
— "these last days" — beyond the revelation in the New 
Testament; it is, authoritative, complete, final. All 
that God has to say to this age is summed up in the 
one word "Jesus." The New Testament is pre- 
eminently "the book of Jesus Christ" (Matt.: 1:1). 
The final authority in matters of faith and practice — 
God's final message to the men of this age — lies in 
the New Testament, yea, the whole revelation of God 
as found in both Testaments, for the Old speaks of 
Christ (Luke 24:27, 44) even as does the New. 

Christ in Various Relationships. 

In these introductory verses is set forth the relation 
of Jesus Christ, the Son of God : 

(1) To the physical universe — "made the world": 
"upholds all things." 



THE EPISTLE TO THE HEBREWS 77 

(2) To the moral creation (the Church) — pur* 
chased it with His own blood. 

(3) To the Father — "express image of his per- 
son," "the brightness of his glory." 

I. CHRISTIANITY HAS A BETTER MEDIATOR THAN 
JUDAISM, 1:4-4:16. 

The mediators of the Old Covenant were angels, 
Moses, and, in a limited sense, Joshua. Jesus Christ 
is the Mediator of the New Covenant. The writer, in 
this section, shows the superiority of Christ as Mediator 
over angels, Moses, and Joshua. 

1. Christ is greater than angels, 1:4-2:18. 

It was the Jewish belief that the Mosaic economy 
or dispensation was introduced by angels (Acts 7:53; 
Galatians 3:19), hence the first comparison here is be- 
tween Christ and angels. If Christ is greater than 
angels, so is the revelation which He brought greater 
than that brought by angels. The superiority of Christ 
over angels is set forth as follows : 

a) Greater in name, 1:4, 5. They are but mes- 
sengers ; He is the Son. 

b) Greater in homage, 1 :6. Angels worship Him. 

c) Greater in nature, 17, 8. Angels and their 
work are subject to change ; Christ is immutable. They 
are servants; He is God. 

d) Greater in relationship, 1 :8-i4. Angels are 
creatures; He is Creator.* 

e) Greater in position, 2:5-18. Angels are subject 

*Even as Man Jesus is exalted above angels, so are we in Him, hence the control of 
the age to come is given not to angels but to man. The smallest child is greater than 
the highest servant (or angel). For this reason both the sanctifier and the sanctified are 
gone — they are alike from the Father. What a wonderful brotherhood ! "My Father 
and your Father, my God and your God," (John 20:17). Here is brotherhood, not 
friendship. Friendship may be lost, but brotherhood is fixed, unchangeable, unalterable. 



78 THE BOOK-MBTHOD OF BIBLE STUDY 

to His dominion; they are servants in the kingdom; 
He is ruler on the throne. 

f) Greater in ministry, 1 :8, 14; cf. vv. 3, 4. Angels 
minister in physical things; Christ in the moral and 
spiritual realm. 

In this argument for the superiority of Christ over 
angels seven quotations from the Old Testament are 
found, all of them bearing on the subject under dis- 
cussion, namely, that Christ is greater than angels. Six 
of these quotations are from the Psalms, and one from 
2 Samuel. Who would have thought that some of the 
Psalms here quoted (2, 97, 104, 45, 102, 90) were 
Messianic, unless the Holy Spirit had thus told us that 
such is the case? 

These seven quotations are woven around four ques- 
tions, three of which may be answered by "No," the 
other by "Yes." (1) "To which of the angels did 
he say at any time, thou are my Son?" v. 5. The 
answer is, "To none." (2) "To which of the angels. . . . 
I will be to him a Father?" etc. "None." (3) "To 
which. . . .sit thou on my right hand?" "None." (4) 
"Are they not all ministering spirits ?" "Yes." Dignity 
they have, but they are not equal to the Son. Here 
surely is an unanswerable argument for the deity of 
Christ. 

The first two quotations show that Christ is superior 
to the angels in His relationship to God ; the third, that 
angels are commanded to worship Christ the Son ; the 
fourth, fifth, and sixth contrast the work of angels 
with that of the Son ; the seventh declares that the Son 
shares the throne, while angels are but servants who 
minister around the throne. 

2. For a little while Christ was made less than angels in 
order that He might accomplish the work of redemption, 2:5-18. 

Reference is here made to the incarnation, which 



THE BPISTLE TO THE HEBREWS 79 

Christ undertook in order that He might pay the pen- 
alty due to our sin, which is death — physical death of 
course, the death over which Satan had power and 
which had held men in bondage, cf. 2:14, 15, there 
is a certain righteousness in Satan's claim ; but also, 
and perchance more deeply, to be forsaken of God, for 
to be left without God is death; to be in the hands of 
the hour and power of darkness is death. Some scholars 
would translate the word "grace" (found in 2:9: "that 
he by the grace of God should taste of death") 
"apart" and thus read, 'that he, separated or apart 
from God should (thus) taste death for every man," 
(cf. Jesus' words, "My God why has thou for- 
saken me?") The humiliation, however, was but tem- 
porary, for the Son has been exalted, and is now ex- 
pecting the final subjugation of all things to Himself. 
Christ tasted of death "for every man." This means 
that while we have been pardoned, our sins have been 
punished. We are forgiven, but our sins never, that 
is, not in the sense of unconditionally remitting their 
punishment. All our sins were laid on Jesus and pun- 
ished in Him. Sin was condemned in His flesh. Christ 
neutralized death and him (Satan) that had the power 
over it; He removed its sting, so that evermore the 
believer is delivered from its fear and bondage. We 
shall not see death. Why then should we be afraid of 
that which we cannot see ? We must pass through the 
dissolution of soul and body, but the sting is gone. 

The incarnation was an act becoming to Jesus Christ 
(2:17), to God (2:10), and to man (2:14). It was 
not beneath God to thus step down and take upon Him 
our nature (Phil. 2:5-8). It was as congruous to God 
as it was suitable to and necessary for man. To the 
Father, to be able, through the death of Christ, "to 
lead many sons unto glory," was worth the price paid. 
In providing for the human race for evermore, through 



80 THE BOOK-METHOD OF BIBLE STUDY 

the incarnation, a merciful and a faithful priest who 
could help the suffering and sinning sons of men, 
seemed to the Father, as well as to the Son, a fitting and 
congruous thing to do. It was becoming, too, that 
God should become man, if thereby the power of 
death, which Satan held in his control, should be 
wrested from him (2:14). So that in all things — per- 
taining to God, to Christ, to man, yea, even to Satan, 
it was a fitting thing, a thing not by any means be- 
neath God, to undertake, in this way, the redemption 
of His people. 

All the attributes and perfections of the divine nature 
harmonized in the incarnation — His wisdom and His 
mercy, His justice and His holiness, His power and 
His truth — in the act of God becoming man there was 
no conflict of one attribute with another, nor did one 
triumph over another. There was "no prodigality 
which infinite wisdom could reprove ; no facility which 
infinite holiness could challenge; there was a common 
rejoicing of all God's attributes in their common and 
harmonious exercise. In His mercy He was righteous, 
in His justice He was merciful, in His wisdom He was 
strong, in His power He was patient." 

Exhortation in the midst of argument, 2:1-4; cf. 13:19, 22. 

It is a striking characteristic of this epistle, that 
right in the midst of an argument the writer stops to 
exhort (cf. 4:11-16; 5:11-6:20, etc.). These exhorta- 
tions are based upon the preceding arguments, just as 
in this case (2:1-4) : inasmuch as the Gospel dispensa- 
tion is so much superior to the Mosaic, see that there 
be no disobedience to its teachings; the punishment 
for such disobedience will be more sure and severe than 
that which was visited upon the offender of the Old 
Testament economy (cf. 10:28, 29). 



THE EPISTLE TO THE HEBREWS 81 

It is worthy of note that the exhortations of this 
epistle are based upon the experience and history of 
the children of Israel, probably because this epistle was 
written, as its name indicates, to Hebrew Christians : 

(i) At Sinai, 2:1-4. 

(2) The wilderness journey, 3:7-4:16. 

(3) Canaan. 

(4) The temple and its sprinkled blood, 10 :26-39- 

(5) The heavenly Jerusalem, 12 :8-29. 

Another peculiarity of the exhortations of this epistle 
is that the form in which they occur, namely, "Let us," 
usually follows the words "Having" or "Having there- 
fore" (cf. 2:1, 2; 4:14-16; 10:19-25; 12:1, 2). 

"LET US" (12 times) 

(1) Fear, 4:1. 

(2) Give diligence, 4:11, R.V. 

(3) Hold fast, 4:14. 

(4) Come boldly, 4:16. 

(5) Press on, 6:1. 

(6) Draw near, 10:22. 

(7) Consider one another, 10:24. 

(8) Run the race, 12:1. 

(9) Lay aside, 12:1. 

(10) Have grace, 12:28. 

(11) Go forth, 13:13. 

(12) Offer sacrifices, 13:15. 

A Seven-fold Warning of the Epistle. 

(1) The danger of lost contact, 2:1, R.V. : "Lest 
haply we drift away." 

(2) The danger of lost distance, 3 :i2, R.V. : "Fall- 
ing away from the living God." 

(3) The danger of resistance, 3:13: "Hardened 
through the deceitfulness of sin." 

(4) The danger of exclusion, 4:1: "Lest anyone 
.... should seem to come short of it-" 

(5) The danger of a fall, 4:11: "That no man 
fall after. . . .disobedience." 



82 THE BOOK-METHOD OF BIBLE STUDY 

(6) The danger of a collapse, 12:3, R.V. : "That 
ye wax not weary, fainting in your souls." 

(7) The danger of bad influence, 12 113, 15, 16, R.V. : 
"Lest many thereby be defiled." 

FIVE DON'TS 

(1) Don't drift, 2:1-4, R.V. 

(2) Don't deny, 3:7-4:13. 

(3) Don't be dull, 5:11-6:20. 

(4) Don't despise, 10:26-39. 

(5) Don't depart, 12:25-29. 

The whole epistle is characterized by a long list of 
warnings against drifting. There is a continual call 
to perseverance (see 2:18; 3:12, 1354:1, 14-16; 6:12; 
10:19-25, 39; 11; 12:1, 2, 12, 15; 13:8, 9). Warnings 
introduced by the word "lest" occur eleven times : 2:1; 
3:12, 13; 4:1, "J 11:28; 12:3, 13, 15, 16. Every oc- 
currence of "therefore" is also a warning. 

3. Christ is greater than Moses (who led the people out of 
Egypt) and Joshua (who led the people into Canaan), 3: 1-4: 16. 

We can scarcely appreciate the high position which 
Moses occupied in the estimation of the Jew. The Law 
was given by Moses; the basis of Judaism was laid 
by Moses. In a very real sense Moses was the father 
of the Jewish nation, particularly from the religious 
point of view — and the Jew was more of a religious 
than a national being, indeed, his religion was his 
national trait. Even as a prophet, Moses was different 
and greater than all other prophets for God spoke to 
him face to face (Num. 12:6-8, cf. Deut. 18:15). 
Moses was the builder of the house of Judaism (3 :3~6). 

a) Christ is greater than Moses inasmuch as Moses, 
although faithful in all that God told him to do, was 
nevertheless but a servant in that house. 



THE BPISTLB TO THE HEBREWS 83 

Indeed, Moses was but a part of the household, while 
Christ, who, as Moses, was likewise faithful, was the 
builder of the house. He was the Son, not the ser- 
vant. Moses was but a prophet pointing to the Son 
who should come later and build the household of faith 
of which he (Moses) himself was but a part with the 
rest of the children of men for whose salvation Christ 
came into the world. 

If faith rested on the pattern of things as set forth 
in the sacrificial economy of the Tabernacle, how much 
more in the person of Him who is the substance ? 

Moses was ready to die for the nation, Christ did 
die for it. Note that it is the faithfulness of Moses 
that is here praised. There were many other strong 
points and striking virtues in Moses' life and character 
(his meekness, for example, Num. 12:3), but special 
mention is made here, not of his gifts or talents, but 
of that to which we all may attain unto, viz : his faith- 
fulness. 

Believers in Christ are here likened (3:2-6) to a 
household of God (cf. Eph. 2 : 19-22) for the continuance 
of membership in which we are exhorted to "hold fast 
the confidence and the rejoicing of the hope firm unto 
the end" (3:6). To "hold fast" our hope means to 
cherish it, to look forward constantly to the coming 
day when our hope shall be swallowed up in the ful- 
ness of fruition, to have confidence in God that He 
will preserve and sustain us until that great day (1 
Peter 1:5). We must never loosen our hold or grip 
upon that glorious hope, even the coming of our great 
God and Saviour Jesus Christ (Titus 2:13, 14). We 
need hope just as we need faith to save us (Rom. 
8:24), for while we are admitted "by faith into this 
grace wherein we stand," we yet "rejoice in hope of 
the glory of God" (Rom. 5:2). To fail to hold fast 
to this hope is to court backsliding. What an influ- 



84 THE BOOK-METHOD OF BIBLE STUDY 

ence, a practical influence and power then is to be 
found in the doctrine of the Second Coming of our 
Lord! This hope is not an idle, vain dream, but a 
powerful incentive to holiness, nor will it be an idle 
disappointment ( I John 3 :2, 3 ) . 

b) Further, Moses, as the leader of the children 
of Israel, was unable to lead them into the land of rest. 
Joshua also (4:8), while he was able to lead them 
into Caanan was nevertheless unable to give the peo- 
ple real rest. Christ does lead His people into rest, 
and hence, is greater than either Moses or Joshua 
(3:7-4:10). Christ gives true soul-rest to all those 
who believe in Him and follow Him. 

Exhortation to enter into the rest, 3:12-4:11. 

It seems natural, after speaking of the faithfulness 
of Moses, that the writer should now speak of the un- 
faithfulness of the children of Israel. If the fathers 
failed, how careful should we be (cf. 1 Cor. 10:1-13) ? 
Where many have fallen, there is cause for us to fear. 
The Israelites were children of the Covenant, followers 
of Moses, but because they proved unfaithful they did 
not enter into the promised rest. So we, believers in 
Christ, are children of the New Covenant, followers of 
the greater Leader than Moses, yet, if we prove un- 
faithful and do not persevere unto the end, there is 
great danger lest we shall miss that rest also — that 
Sabbath-rest of God, of which He has made His peo- 
ple partakers. If the Israelites were shut out of the 
promised land because of disobedience to the word of 
a servant, how much more shall we be if we are dis- 
obedient to the word of the Son of God ? 

When God speaks, our hearts should respond ; if they 
do not thus respond to the divine voice hardness of 
heart will follow (4:7). It is one thing to receive 



THE EPISTLB TO THE HEBREWS 85 

the Word of God with the intellect and imagination, 
to have a response of the will to that Word, and an 
altogether different thing to have the heart respond 
to it. The moment this kind of heart-failure takes 
place, the hardening process commences. Failure in 
the Christian life comes from not receiving the Word 
in faith (4:2). When the heart is in this hardened 
condition, it is impossible for it to receive the Word, 
that is, to mix the message with faith. This being 
the case, there can be no rest of soul and so, because 
of unbelief, we, like Israel, cannot inherit the promised 
blessing. The rain may fall on a roof, and yet it will 
produce no lasting effect, but let that rain fall upon 
good ground, on soil that is ready to receive it, and 
what a rich, bountiful harvest will follow ! 

"Harden not your hearts." It is out of the heart 
that all thoughts and affections proceed. The heart is 
the center of our spiritual being; all sin begins there 
— 'They do alway err in their heart" (3:10). Unbe- 
lief in heart is the cause of departure from God (3 112). 

We pray and sing, "Nearer, my God, to Thee"; 
"Draw me nearer, blessed Lord," and the reply of the 
Master to our hymn and prayer is, "Only believe; I 
am near you when you believe." "Say not in thine 
heart, Who shall ascend into heaven? (that is, to bring 
Christ down) ; or, Who shall descend into the abyss? 
— that is, to bring Christ up from the dead). But what 
saith it ? The word is nigh thee .... in thy heart" 
(Rom. 10:6-8, R.V.). Why did Israel not enter 
Canaan ? Was it because of the sin of worshiping the 
golden calf, or for the sin on the plains of Moab ? No, 
but because of unbelief. We are saved by faith; we 
are lost by unbelief. It was unbelief that turned the 
garden of Eden into a wilderness (Gen. 3) ; it is faith 
that transforms the wilderness into a garden (Rev. 
20-22). 



86 THE BOOK-METHOD OF BIBLE STUDY 

"Not mixed with faith.'' No matter how true and 
blessed are the promises of God, they cannot be of 
benefit and blessing to us until we make them our own. 
The sin of Israel consisted in this : That they did not 
claim God's promise of rest as their own (4:6, 8), 
and thus an unbelieving heart became an evil heart. 

"Let us fear." What do these words signify? Is 
not fear incompatible with loving confidence in a God 
who is able both to save and to keep? Does not the 
apostle say that "We have not received the spirit of 
bondage again to fear" (Rom. 8:15)? Is there not 
something of the nature of incompatibility between the 
perfect trust which cries out in joyous acclamation 
that nothing shall "separate us from the love of God 
which is in Christ Jesus our Lord" (Rom. 8:39), and 
the element of fear? Yet, was not Noah moved by 
fear (Heb. 11 :y) ? Are we not commanded to "work 
out our own salvation with fear and trembling" (Phil. 
2:12), and to "pass the time of our sojourning in 
fear" (1 Peter 1 \ij) ? While all this is true, it must, 
nevertheless, be borne in mind that the fear here in- 
culcated is not the fear of the sinner, but that which 
belongeth to the saint; it is the fear of faith, not of 
unbelief; it is a "godly" fear (Heb. 11 :y) ; it is not a 
fear of impending punishment, but an earnest solici- 
tude lest by sinning we should offend God. It is the 
fear of a loving child for a loving parent. 

Rest — its Meaning. 
We have a four-fold rest here described: 

(1) Creation rest, 4:4. 

(2) Canaan rest, 4:9. 

(3) Christian rest, 4:3. 

(4) Celestial rest, 4:9. 



THE EPISTLE TO THE HEBREWS 87 

In addition, the New Testament presents the idea 
of "Rest" from a three-fold viewpoint: 

(i) A Rest given, Matt, n 128. 

For the troubled conscience. This is a rest given 
instantly (Heb. 4:10), a rest from the burden and 
futility of dead works, instantly granted the moment 
a man believes in Christ. 

(2) A Rest found, Matt. 11:30. 

For the troubled heart. A rest to be continually 
appropriated and enjoyed as emergencies arise. 

(3) A Rest remaining, Heb. 4:9. 

For the troubled body, soul, and spirit. The word 
for rest in this passage differs from that used in 
4:3, 4, 7. It signifies a "sabbath-keeping," and 
points back to the original rest — the ideal rest 
which comes to us at the close of life's weary day. 

Three-fold Aspect of Salvation. 

The salvation which Christ has procured for the 
believer has been presented, up to this point, in a three- 
fold way: 

(1) Dominion in the age to come, 2:5-11. 

(2) Victory over death and deliverance from its fear, 

2:14, 15. 

(3) Participation in the divine rest, 4:1-11. 

aa) The promise of rest made to Moses and Joshua 
(4:4, 8), renewed again in time of David 
(4:7), and still again in Hebrews (4:7-9). 

bb) Confirmation of the promise (4:1-11). 

cc) Responsibility (4:11; cf. Eph. 4:3). 

The Word of God our Critic (4:12). 

Having shown that the exhortation to faith in the 
promise of God is based on the Scriptures, the writer 
now proceeds to show the place and power of the 
Word of God, which will reveal to us any hidden sin 
that may be in our hearts and endanger our enjoyment 
of God's promised rest. The Word of God is "living 
and active" (or energizing) ; it has life-giving power; 



88 THE BOOK-METHOD OF BIBLE STUDY 

it never remains inert or inactive in any heart that re- 
ceives it, being the Word of the living God (see I 
Peter 1:23). The Word is "sharper than any two- 
edged sword," etc., that is to say, it has incisive and 
penetrative powers, it lays bare self-delusions and 
moral sophisms. This verse is not intended to set 
forth a study in spiritual psychology, but to show that 
just as a sword cuts through the joints and marrow of 
the body, so the Word of God penetrates into the inner- 
most recesses of our spiritual being. Discriminating 
and judging power concerning the actions of men is 
here ascribed to the Word of God. Nowhere in the 
Bible are men represented as being critics of the Word 
of God, but always and everywhere is the Word of 
God set forth as the critic of the actions, ponderings, 
meditations, thinking, definite conceptions, and deter- 
minations of men. 

The Omniscience of God (4:13). 

The thought of the all-penetrating power of the 
Word of God leads naturally to the thought of God's 
omniscience. He knows all about us. Just as the 
severed victim on the altar lies fully exposed to the 
view of the priest, so do our lives lie open to Him with 
whom is our reckoning. What folly then to seek to 
hide from Him some hidden or secret sin! 

The Sympathy of our great High Priest (4:14-16). 

Not only will the sin that would hinder our inherit- 
ing the promised rest be brought to view by the all- 
penetrating power of God and His Word, but power 
to overcome that sin is assured because of the fact 
that we have in heaven a great High Priest who has 
been tempted, yet without sin, and has triumphed vie- 



THE EPISTLE TO THE HEBREWS 89 

toriously over evil and is now on the throne to give 
that heart-rest to those who trust Him. 

Exhortation, 4:14-16. 
1. Its Encouragement. 

The encouragement of the exhortation is based on 
the fact that we have a great High Priest — One who 
can do much more for us than the Aaronic high priest 
— Jesus, the Son of God. Jesus, setting forth His 
human sympathy for us as further illustrated by His 
enduring suffering and temptation in all points; Son 
of God, indicating His power to succor us during temp- 
tation, because He, by His might and power over- 
came His and our spiritual foes (Col. 2:15) when He 
passed through the heavens (Eph. 6:9-12), and took 
His place at the right hand of the Father in order to 
be able to fulfill for and to His people the promise of 
rest (4:1-11). Our Priest is great because of what 
He is in heaven ; sympathetic because of what He was 
on earth. 

Sympathy and Sinlessness. 

It is said (4:14-16) that our great High Priest was 
tempted, tried, and tested, yet remained sinless amid 
it all. In a strange way the sympathy and sinlessness 
of Jesus are associated, and that with a view to our 
encouragement. The question naturally arises, how 
can a sinless being sympathize with the sinful and 
sinning sons of men? The answer to this question is 
the serious problem which confronts us in the New 
Testament, and for the solution of which Jesus was 
put to the test. Had Jesus failed in the test He would 
then have been a sinful being Himself, one of us and 
like us, and utterly unable to lift us up above sin's 



90 THE BOOK-METHOD OF BIBLE STUDY 

dominion. How hopeless then would our case have 
been ! Our hope lies in the great fact of His victory. 

To sin is not absolutely necessary in order to have 
sympathy with and be helpful to sinful men. Is the 
best physician the one who himself has had all the dis- 
eases, or the one who, understanding them best, can 
thus treat them successfully? Is it necessary that a 
man be a great criminal before he can understand the 
law and become a sympathetic and helpful judge? No. 
The best doctor is the one who can treat disease with 
the greatest success; the best judge is the man who 
knows and can administer the law in the best manner. 

Some think it impossible to suffer in being tempted 
unless there is a yielding to the temptation. But surely 
this cannot be so. Take a pure, sweet, innocent virgin, 
and place her in the midst of a scene of the grossest 
immorality; take also a loose, profligate, abandoned 
woman and place her in the same environment, who do 
you think suffers most amid the temptation to evil, the 
virgin or the profligate ? The virgin certainly. Temp- 
tation always makes its appeal to the good — the bad 
do not resist, they yield to the temptation without the 
struggle. And so it comes to pass that after all it is 
only the good man, and not the bad man at all, that 
is really tempted. He who yields to sin feels it the 
least, he who resists the temptation feels it the most. 
It was because Jesus remained sinless that He suffered 
in being tempted. 

The temptations of Christ were real. The tempta- 
tion in the wilderness was no phantasmagoria, it was 
a real event. Jesus not only knows our needs, but feels 
them too — He is touched with the feeling of our in- 
firmities, — our infirmities, not our sins, for it was im- 
possible for Christ, the Son of God, to sin; He was 
tempted in all points as we are, yet "apart from sin." 



THE EPISTLE TO THE HEBREWS 91 

2. Its nature. 

"Hold fast our confession." Our confession means 
the profession of our faith in Jesus Christ as the Son 
of God, the divinely-appointed Redeemer of the world 
(cf. 3:1). We are to let nothing shake our confidence 
in the Son and His finished work. 

"Come boldly unto the throne of grace." We are 
exhorted to exercise the right of freedom of speech, an 
unburdening of our hearts before the throne of grace. 
We need hold nothing back. We are to come with 
freedom right up to the face and presence of God. 
This we are to do constantly, habitually, we are to 
"keep coming boldly." We must rest assured that our 
prayers reach the ear of our Elder Brother who sits 
upon that throne. 

"The throne of grace." This is God's throne — the 
throne of justice and judgment, now transfigured by 
the work of the Son into the throne of grace.' Here 
we are to find "mercy" for our past sins, and "grace," 
seasonable grace to keep us from repeating those sins. 
As Christ won this victory over sin, so must we. 
There is to be no lower standard for us than for Him. 
The sympathy of our High Priest is with the sinner, 
not with his sin. The believer in Christ may be kept 
free from wilful known sin (1 John 2:1 ; 1 15-7; John 
5:14; Rom. 8:2). 

Another characteristic of the Epistle: An intimation of the 
theme that is to follow, 4:14-16 (cf. 2:17-3:1). 

Another characteristic of this epistle is that the 
writer hints, at the conclusion of an argument, what 
is to be the line of thought he will take up in the fol- 
lowing argument. In this case (4:14-16) we have a 
brief mention of the priesthood of Christ, which is the 
theme of the next great division of the epistle 



92 THB BOOK-MBTHOD OF BIBLE STUDY 

(5 11-8:5). How great should be our joy in having so 
great (the greatness will appear later) a High Priest 
as Jesus Christ is ! Indeed this theme was already 
hinted at even before the comparison between Christ 
and Moses (cf. 2:17-3:1 — "Consider the Apostle and 
High Priest of our profession, Jesus Christ"). 

Note here also a hint as to the method of the argu- 
ment that is to follow: The great High Priest is 
"Jesus, the Son of God." "Jesus" — indicating the 
human side of Christ's priesthood, His power to sym- 
pathize. This is treated of in 5:1-9 (cf. c. 2). "Son 
of God" — indicating the divine side of Christ's priest- 
hood, its power, etc. This is treated of in 5:11-7:25 
(cf. c. 1). The Christ, the Son of God, of chapter 
1, and Jesus, God incarnate, of chapter 2; this God- 
Man, perfectly fitted for His work, is our great High 
Priest. 

Even in so brief a mention of the theme of Christ's 
priesthood as we find here the writer cannot pass on 
to the fuller discussion until he has inserted a brief 
exhortation. We are to "consider the Apostle and High 
Priest of our profession, Jesus Christ" (3:1). "Con- 
sider" is a very remarkable word. It means to ponder, 
to attentively consider. It is used only once more in 
the epistle (10:24 — "Let us consider one another to 
provoke unto love and good works"). We are to con- 
sider "Christ," and "one another." It is because we 
fail to take time to consider one another that we oft- 
times, in our endeavor to be helpful to our brethren, 
provoke them to anger instead of to good works. And 
so it is because we do not thus thoughtfully ponder on 
the great truths of the person and work of our great 
High Priest that we come so far short in our Christian 
lives. 

Christ is both Apostle and High Priest. An apostle 



THE EPISTLE TO THE HEBREWS 93 

is one who represents God to man, who is sent from 
God to man. A priest is one who represents man to 
God, who is appointed to go before God in the behalf 
of man. Jesus Christ, our great High Priest, does both. 

II. CHRISTIANITY HAS A BETTER PRIESTHOOD 
THAN JUDAISM, 5:1-8:6. 

This section, dealing with the priesthood of Christ, 
is perhaps the central and most important part of the 
Epistle, for the priestly work of Christ is the main 
theme of Hebrews. In this connection it may be in- 
teresting to note that the words "priest" and "priests" 
are referred to ten times; "priesthood," five times; 
"high priest" and "great high priest," seventeen times. 
The word "high priest" does not occur in any other 
epistle. This fact is further evident when it is re- 
membered that the argument for the priesthood of 
Christ here stated is a continuation of the argument 
not merely from 4:14-16, or even 3:1, in which place 
this topic is touched upon, but in reality from the first 
mention in 2 : 17. In chapter 5, verses 1-9, we have but 
a further reason given for the statement in 2:17 and 
4:14-16 that our High Priest is human and, therefore, 
sympathetic and helpful. 

The Jews attached the very highest importance to 
their priesthood and sacrifices. The writer endeavors 
to show how much superior is the priesthood and sacri- 
fice of Christ. The Hebrew Christians had not thought 
much, if at all, of Christ as a Priest. He was not de- 
scended from the priestly line. He did not minister 
in the temple ; He exercised no priestly functions ; He 
was not reckoned among, nor did He identify Himself 
with the priests while in the days of His flesh, conse- 
quently He did not seem to them to be of the priestly 
order. 



94 THE BOOK-METHOD OF BIBLE STUDY 

The writer of the Hebrews shows in this section that 
Christ is a Priest, that He has all the qualifications, 
both human and divine ; indeed, that His priesthood is 
vastly superior to that of Aaron in nature, descent, and 
rank. 

i. Qualities which Christ has in common with the Aaronic 
Priests, 5:1-6:20. 

The high priest must be human so as to be able to 
sympathize with those for whom he pleads. He must 
be appointed by God, for no man may take this honor 
unto himself. He is appointed to represent the people 
before God and for that reason offers up sacrifices in 
their behalf, and, because, he is sinful himself, must 
offer for his own sin too (5:1-4). 

So Christ was made like unto these priests in that 
He was human, divinely appointed to represent man to 
God by offering a sacrifice, even Himself, for them, 
but not, as in the case of the Levitical priests, for Him- 
self, for He was sinless. Further, Christ's priesthood 
was perfected by the suffering which He endured, and 
by reason of which He was able fully to sympathize 
with the suffering people whom He represented before 
the Father (5:5-10). Because of His more perfect 
priesthood and sacrifice Christ became the author of 
eternal salvation. 

a) A high priest must be chosen from among men 

(5:1)- _ 

That is to say, he must be human in order that he 
may be able to sympathize with those in whose behalf 
he intercedes. His kinship with his fellows enables him 
to have "compassion" on them (5:2), and by reason 
of which the attitude he assumes towards, and the 
judgments he pronounces upon them will be neither 
too severe nor too lenient. A high priest "must not be 



THE BPISTLB TO THE HEBREWS 95 

betrayed into irritation at sin and ignorance, nor 
weakly indulgent." The fact that "he himself is com- 
passed about with infirmity" (5:2), i. e., he himself 
possesses moral weakness which made him capable of 
sinning. 

So Christ, as our great High Priest, is human in all 
necessary human respects, except, of course, that He 
is not compassed about with moral weakness — from 
this He is, of course, absolutely exempt, He is "apart 
from sin" (cf. 7:26-28; 4:15). 

b) A high priest is appointed to offer both gifts and 
sacrifices for sin (5:1). 

Probably the bloody and unbloody offerings are re- 
ferred to by the terms "gifts" and "sacrifices." The 
high priest is one who intercedes with God in the be- 
half of men (5:1). A prophet (or an apostle) is one 
who intercedes with men in behalf of God (Exod. 7:1). 
Christ is both High Priest and Apostle (3:1). As a 
Priest, He offered up the sacrifice of Himself, and is 
the representation of men to God. As an Apostle, (or 
Prophet), He is the One sent from God to represent 
Him to the sons of men and plead with them in the 
behalf of God. 

c) The high priest was ordained to his office by 
divine appointment (5:4). 

No man chose the office for himself, probably be- 
cause of the fact that the man himself was so conscious 
of his own imperfections that he feared to assume so 
responsible a position. This idea of excluding self- 
choice would act as a check in the case of any over 
ambitious man. Christ fulfilled these conditions of 
the high priesthood, and He was appointed and set 
apart for this office by God, by a divine oath (5:5). 
This fact the author substantiates by a two-fold refer- 
ence to the Scriptures (Psa. 2:7; 110:4). 



96 THE BOOK-METHOD OF BIBLE STUDY 

A careful study of these references would seem to 
indicate that Christ's introduction into the office of 
High Priest took place at the time of His resurrection 
from the dead. The reference to "the days of his 
flesh" (5:7-10) points to the scene in the garden of 
Gethsemane and deals particularly with the prayer of 
Christ offered to the Father while there. The substance 
of the prayer was that the Father might save Him "out 
of death." Various interpretations have been given 
of the phrase "out of death." By some it is claimed 
that the petition offered was with reference to Christ's 
need of strength at that particular moment, lest because 
of physical weakness and heaviness of soul, He should 
then and there collapse and not be able to go up to 
Calvary and die there upon the cross. According to 
this interpretation, the prayer was answered by im- 
mediate strengthening of body and soul. But does this 
interpretation, true as it may be, in some respects, 
exhaust the full meaning of the term "out of death." 
Would not the context in Hebrews indicate that what 
Christ was praying for was His final and ultimate vic- 
tory over death — even the death of the cross ; that the 
Father would vindicate Him by making Him victorious 
over death, and that the Son's petition "was heard" 
and in response to it the Father delivered Him "out 
of death," that is, raised Him up from the dead ? We 
think so. If this be the true interpretation, then Christ 
was ordained to the High Priesthood, which was after 
the order of Melchisedec, at the time of His resurrec- 
tion from the dead (cf. 8:4). 

Through His suffering and obedience Christ has be- 
come the author (or better, cause) of an eternal salva- 
tion to all who obey Him. Note — "to all them that 
obey him" — for if the Captain of our Salvation could 
not be made perfect without obedience, how can we? 



THE EPISTLE TO THE HEBREWS 97 

"Eternal" Things in Hebrews. 

"Eternal" is one of the characteristic words of this 
epistle. So we have: 

( i ) Eternal Salvation, 5 :g — a salvation which is final and 
that has no peril beyond. 

(2) Eternal Judgment, 6 :2 — a judgment which has the char- 
acter of finality, beyond which there is no appeal, no fear, no 
hope. 

(3) Eternal Redemption, 9:12 — not like Israel's redemp- 
tion which had to be constantly repeated as though its power 
and virtue faded away, a salvation, the virtue and power of 
which abides forever. 

(4) Eternal Spirit, 9:14 — Christ offered Himself through 
the eternal Spirit. In Christ's sacrifice we see the final revela- 
tion of what God is, so that the religion which rests upon 
that sacrifice rests upon the ultimate truth of the divine 
nature, and can never be shaken. 

(5) Eternal Inheritance, 9:15 — not like the earthly Canaan 
of Israel from which we may be exiled, but the city of the 
great King, the heavenly Canaan from which God's people go 
no more out. 

(6) Eternal Covenant, 13 :20 — by the blood of Christ a 
religious relation is established between God and man which 
has upon it the stamp of finality. In the death of Christ God 
has spoken the final word regarding the plan of salvation. 
He has nothing to reserve. 

Another digression for the purpose of exhortation — warn- 
ing against spiritual dullness, 5:2-6:20. 

This digression takes the form of reproof and warn- 
ing. The readers are reproved for their dullness in 
spiritual matters, and warned of the awful danger of 
such a condition. They are too well satisfied with rest- 
ing in the knowledge of the simpler truths of the gos- 
pel, instead of craving for a larger grasp of the 
deeper things. Strange, is it not, that the writer does 
not apologize for the mysteriousness of the subject in 
question, but rather rebukes his readers for their dull- 
ness of spiritual understanding? To continue in that 
state, to stand still, to lack push and go in spiritual 
matters means to invite apostasy (6:4-6). Their 



98 THE BOOK-METHOD OF BIBLE STUDY 

standstill in Christian knowledge hindered the writer 
from speaking to them on a deep, fundamental, instruc- 
tive, and necessary subject. The types, especially those 
that are Messianic, should be the constant and diligent 
study of the Christian. The writer seeks to stimulate 
his readers to deeper research into the Word, first by 
warning them (6:4-8), and then by encouraging them 
(6:7-20). "His warnings are terrible, his consolations 
are inspiring; but they are all directed to the one aim 
of moving his readers out of infantile weakness into 
manly strength." 

In this warning the truths or facts of the Christian 
life are divided into two parts : those truths which have 
to do with the foundation (6:1, 2), and those which 
have to do with the structure raised on that founda- 
tion (6:4, 5). Is not the process of backsliding and 
apostasy revealed here? First, we lose our hold on 
the first series, and then question, and finally deny, the 
second. When we lose faith in the fundamentals we 
soon forget the knowledge and power of the remaining 
facts. The awfulness of the apostasy lies not only in 
the fact that we are crucifying the Son of God afresh, 
but also that we not only once believed what we now 
deny, but that we also knew better than to deny the 
things we now have come to believe and which are 
contrary to the gospel of the Son of God. 

A note of encouragement, however, is struck in 
6:9-12; which, in turn is buttressed by the remem- 
brance of God's dealings with Abraham (6:13-15). If, 
as is true, Abraham became a settled believer even after 
a period of wavering, so the writer hopes it will be 
in the case of these Jewish Christians. Further, God 
Himself is interested in their perseverance (6:16-18). 

These thoughts lead the writer to burst forth into a 
wonderful expression of hope, which so captivates him 
that, seemingly, he is at a loss for metaphors to de- 



THE EPISTLE TO THE HEBREWS 99 

scribe so glorious a truth. This great hope is presented 
to us in a three- fold way: 

(i) It is an Asylum to which the soul may flee in 
time of trouble; 

(2) It is an Anchor by which we may be held firm and 
fast; 

(3) It is a Forerunner, it becomes personal now — 
something or rather some One — even Christ Himself — 
who has gone before us to prepare a place for us, into 
which, later we are to follow Him. 

The idea of a forerunner is a new one. The Leviti- 
cal economy knew nothing about it, for no one could 
follow the high priest into the holy place (vv. 18-20). 
Hope is a good anchor, but it needs something to grip 
— so our anchor grips the throne — hence beyond earth, 
and cannot be torn up by human hurricanes. Under 
the Law, it was death to go behind the vail ; under the 
Gospel, it is death not to go behind it. 

Four main thoughts are contained in this warning: 
Censure for spiritual immaturity; exhortation to ad- 
vance in spiritual knowledge ; the peril of standing still ; 
encouragement to persevere. A brief outline of these 
four lines of thought will be helpful. 

(1) Censure for spiritual immaturity, 5:11-14. 

It is worthy of note that it is not to the depth, mys- 
teriousness or obtuseness of the subject, but to the 
dullness of their understanding and lack of progress 
(or push) in spiritual matters that he attributes their 
failure to understand the Melchizedek priesthood of 
Christ. This is the third time the writer has touched 
upon the same subject but has had to leave it in order 
to exhort because of the spiritual immaturity of his 
readers. Up to this point the writer has been setting 
forth those things in the Mosaic economy which were 
of a somewhat permanent nature but to all of which 
Christ is eminently superior. Now he will speak of 



100 THE BOOK-METHOD OF BIBLE STUDY 

some deeper things — things which are abolished by 
reason of the work of Christ. To speak of these things 
requires maturity of spiritual understanding such as 
the Hebrew Christians here addressed do not seem to 
possess. Typology, then, is not a beginner's study, but 
one that belongs to mature Christian thinking and ex- 
perience. 

(2) Exhortation to advance in the knowledge of spiritual 
things, 6:1-3. 

The fundamental truths of the Gospel must never 
be forsaken as being at any time unnecessary or vital, 
but they should be left for progress in Christian truth 
as the builder leaves the foundation only to erect upon 
it the superstructure. Any progress the Christian 
makes must be in and not away from the truth. The 
fundamentals must always be remembered and reck- 
oned with in all Christian thinking and doctrinal 
progress. These fundamental truths are, or should be, 
settled truths, and ought not to come up constantly for 
discussion, so as to make way for the learning of ad- 
vanced truth. Of the fundamentals we ought to be 
able to say, "We have found the truth," and "abide 
therein." 

(3) The danger of standing still in spiritual matters, 6:4-8. 

It is a peril to know the truth at all — if we do not 
advance in that truth. In reality, there can be no 
standing still. We are either advancing or going back. 
To go back, even though almost imperceptibly, leads 
to final apostasy, unless great and speedy care is exer- 
cised. 

Baalam (in the Old Testament) and Judas (in the 
New Testament) are suggestive illustrations of the 
condition described in these verses. Failure to in- 
crease in the knowledge of God and Christ makes one 



THE EPISTLE TO THE HEBREWS 101 

liable not only to dullness of spiritual apprehension but 
also to awful apostasy. 

There is one word in these verses which we do well 
not to overlook, for it throws much light upon their 
interpretation — that word is "seeing" (v. 6), which 
should be translated "the while" (R.V. margin), or 
"repeatedly crucifying" (Weymouth). It is impossible 
to renew anyone to repentance as long as he is con- 
tinually, repeatedly, and persistently refusing to re- 
ceive the Christ of the Cross as a personal Saviour. 
This passage shuts out from repentance unto salvation 
only those who thus continue to wilfully reject Christ. 
Of course, we need to remember that this letter was 
written to Hebrew Christians who were in great danger 
of being led away from faith in the crucified Christ 
back to the old legal system for salvation. 

(4) Encouragement to persevere in the Christian life, 
6:9-20. 

The fact that these Hebrew Christians had already 
manifested so much of Christlike character in their 
daily walk and conversation (cf. 10:32), leads the 
writer to believe that they will heed his exhortation to 
advance and thus avoid lapsing into the awful condi- 
tion of apostasy just described. Such a walk showed 
the reality of their faith : yet they need the warning. 
The antidote is "Looking unto Jesus" (6:18-20) who, 
as their Forerunner, has entered into the presence of 
God in their behalf. Further, the unchangeable prom- 
ises and oath of God (6:13-17) should inspire hope 
within them that they will be kept faithful unto the 
end. 

2. Christ has characteristics which differ from the Aaronic 
Priests. The Melchizedek priesthood resumed, 7:1-29. 

The argument is now resumed from 5:11 where the 



102 THE BOOK-METHOD OF BIBLE STUDY 

writer left it in order to warn against lack of growth 
in Christian knowledge. 

Christ is a priest after the order of Melchizedek. 
Herein lies the superiority of Christ's priesthood. The 
writer has exhausted the Aaronic priesthood for illus- 
trations to set forth adequately the priesthood of Christ, 
and yet the picture is incomplete. There is something 
of superiority yet in Christ for the setting forth of 
which it is necessary to refer to another priesthood. 

We have three references in the Bible to Melchiz- 
edek: (i) Historic, Genesis 14:19-20; (2) Prophetic, 
Psalm no; (3) Doctrinal, Hebrews, chapters 5-7. 

"This chapter might be described as a sermon, di- 
vided under three headings, on the text of Psalm 110:4. 
This division and its significance he proceeds to de- 
velop. The chapter opens with a preamble, a state- 
ment of the unique phenomena which surround, in the 
narrative of Genesis, the name and person of Mel- 
chizedek. Then, starting from the presupposition, to 
whose truth the Lord Himself is so abundantly a wit- 
ness, that the Old Testament is alive everywhere with 
intimations of the Christ, and remembering that in the 
Psalm in question a mysterious import is explicitly 
assigned to Melchizedek, the writer proceeds to his dis- 
course. Its theme is the primacy of the priesthood 
embodied in Melchizedek over that presented by Aaron, 
and the bearing of this on the glory of Him who is 
proclaimed a priest forever after Melchizedek's order. 
This theme is presented under headings, somewhat as 
follows: First (7:4-14), the one priesthood is greater 
than the other in order. Abraham, bearing the whole 
Aaaronic heirarchy potentially within him, defers to 
Melchizedek as to his greater. Hence, among other 
inferences, the sacred personage who is a priest forever 
after Melchizedek's order, wholly independent of Levi- 
tical limits, must dominate and must supercede the 



THE EPISTLE TO THE HEBREWS 103 

order of the sons of Aaron with their inferior status 
and with their transitory lives. Secondly (7:15-19), 
the one priesthood is greater than the other in respect 
to the finality, the permanence, the everlastingness, of 
the greater Priest and of His office. He is what He is 
'forever, on the scale of the power of indissoluble life. 
As such, He is the Priest not of an introductory and 
transient 'commandment' but of that 'better hope' 
which (7:19) has at last 'made perfect' the purpose 
and the promise, fulfilled the intention of eternal mercy, 
and brought us, the people of this great covenant, abso- 
lutely nigh to God. Thirdly (7:20, 21), this second 
aspect of the supremacy of the greater priesthood is 
emphasized and solemnized by one further reference to 
Psalm 110:4. There the Eternal, looking upon the 
mysterious Partner of His throne, is heard not to prom- 
ise only but to vow, with an oath unalterable as Him- 
self, that the priesthood of 'His Fellow' shall be ever- 
lasting. No such solemnity of affirmation attended 
Aaron's investiture. There is something greater here, 
and more immediately divine The 'covenant' (v. 22) 
committed to the administration of one thus sealed 
with the oath of Heaven must indeed be better, and 
cannot but be final ; the goal of the eternal purpose. 

"Then (vv. 23-28) the discourse passes into what 
we may call its epilogue. The thought recurs to the 
sublime contrast between the pathetic numerousness of 
the successors of Aaron, 'not suffered to continue by 
reason of death,' and the singleness, the 'unsucces- 
sional' identity forever, of the true Melchizedek, who 
abides eternally. And then, moving to its end, the 
argument glows and brightens into an application to 
the human heart. We have in Jesus (the Name has 
now already been pronounced, y.22) a Friend, an 
Intercessor, infinitely and forever competent to save 
us, His true Israel. We have in Him a true High 



104 THE BOOK-METHOD OF BIBLE STUDY 

Priest, supreme in every attribute of holiness and 
power, and qualified for his work of intercession by 
that sacrifice of Himself, which is at once solitary and 
all-sufhcient. Behold then the contrast and the con- 
clusion. To a great Dispensation, the preparatory suc- 
ceeds a greater, the greatest, the other's end and 
crown. To the weak mortal priesthood of the law, 
never warranted by the vow of God to abide always 
in possession, succeeds One who is Priest, and King, 
and Son, sealed for His office by the irrevocable vow, 
'consecrated forevermore.' " 

The purpose of this chapter then is to show the 
necessity of a change in the priesthood because of the 
inefficiency and insufficiency of the Aaronic priesthood 
itself, owing to its inability by reason of constant 
change through the death of the individual priests, to 
perfect the worshiper. A priesthood indissoluble by 
death was necessary. Christ was a priest by the power 
of an indissoluble life. In order to set forth this aspect 
of Christ's priesthood, it was necessary to leave the 
analogy derived from the Aaronic priesthood which 
had both beginning and ending, and to refer to Mel- 
chizedek, the king-priest, who, having neither begin- 
ning of days nor end of life, with no father or mother 
(at least not recorded), and no record of ancestry, 
was made a type of the Son of God — who was and is 
forever a priest after the order of Melchizedek. 

There are many practical lessons to be derived from 
this section. How much better it is to have one priest 
than many. How hard it would be for us to be con- 
tinually opening the book of our lives to one priest 
after another. One priest, like Eli, might be good 
and sympathetic ; his successors, like Eli's sons, dis- 
solute and hard. How could a timid soul like Hannah 
open her heart to such men as Eli's sons? All that 
is done away. We have but one priest now — Jesus 



THE EPISTLE TO THE HEBREWS 105 

Christ, the Son of God — great, loving - , sympathetic. 
We need no other. No human being dare stand be- 
tween us and God, none save Jesus only. We have 
direct access to God now. He is able to continue unto 
perfection the work He has begun in our souls (7:25, 
R.V.). 

Note the seven-fold eulogy of Christ as our Priest — 
just such a Priest as we stand in need of (7:26-28). 
Is He not suited to our needs ? He is : 



(1) Holy: Holy towards God, and full of mercy and 
loving-kindness towards men. 

(2) Harmless: Guileless, free from baseness. He is 
noble, generous, considerate. 

(3) Undefiled: No spot in his nature or ministrations to 
bar his intercession in our behalf. 

(4) Separate from sinners: He is far removed from sin- 
ful men, so far as His disposition and conduct is concerned. 

(5) Made higher than the heavens: Yea, He is far 
above all "principalities or powers, and every name that is 
named." No accuser can come so near to the throne as He. 

(6) An efficacious ministry: His one sacrifice did what 
the continual sacrifices of the Mosaic economy could not do, 
namely, take away the sins of the worshiper. 

(7) Absolutely without infirmity: The law permitted in- 
firm men to be priests. The priest of the Christian dispensa- 
tion, on the contrary, is a perfect priest — perfect for evermore. 

(8) A heavenly priesthood (8:1-6): Christ's priesthood 
is exercised in heaven, a better sphere. He was not in the 
truest sense of the word a priest while on earth (8:4). 

Such a Priest is becoming to us, such we need, and 
such a Priest we have. As such He is : 



(1) The Foundation and Goal of a better hope. 

(2) The Surety of a better covenant — the one who person- 
ally guarantees the fulfillment of the covenant. 

(3) The eternal and all-perfect Helper. 

(4) The everlasting Representative of all those who enter 
into communion with God through Him. 

(5) The Mediator of the better covenant — the one who 
negotiates the covenant, and who induces the parties to under- 
take its obligations. 



106 THE BOOK-METHOD OF BIBLE STUDY 

A SUMMARY (8:1) OF THE QUALITIES OF 
OUR GREAT HIGH PRIEST, (2:14-8:6) 

JESUS THE SON OF GOD 

HUMAN QUALIFICATIONS DIVINE QUALIFICATIONS 

(i) Taken our nature, (i) Is divine in nature 

2:14. and power, 1:3-14. 

(2) Feels our infirmities, (2) Passed through the 
2:17, 18. heavens, 4:14. 

(3) Experienced our (3) Taken the place on 
temptations, 4:15. the throne, 4:16. 

(4) Suffered tears, agony, (4) Appeared before face 
death, 2:14; 57. of God, 9:24. 

(5) Sympathetic forbear- (5) Son of God, 5 :5. 
ance, 5 :2. 

(6) Knows submission to (6) All this unchange- 
the will of God, 5:7. ably and forever, 6:20; 7:24, 

2 5- 

(7) Offered the sacrifice (7) Perfect, sinless, 7:26. 
of Himself, 7:27. 

Such a great High Priest is Jesus, the Son of God. 
Is He not worthy of our confidence? Is He not well 
fitted and able to do for us all that He has promised — 
especially to fulfill the promise of "rest" (c. 4). Such 
a High Priest we have. 

III. CHRISTIANITY HAS A BETTER COVENANT THAN 
JUDAISM, 8:6-10:18. 

So far we have had a better Mediator, (through 
whom Christianity came), a better Priest (by whom it 
was executed), now we have a better Covenant (in 
which it is described). 

The superior excellency of Christ's work in connec- 
tion with the New Covenant is seen in the fact that 
while the Aaronic priests ministered in earthly sanc- 
tuaries, which are but types and shadows of the true. 
Christ, our great High Priest ministers in the upper, 
true, and heavenly sanctuary in the immediate presence 
of God. He is, therefore, connected with a better 



THE EPISTLB TO THE HEBREWS 107 

Covenant than that which God had made with the Jew- 
ish people, insomuch that while the Old Covenant gave 
only symbolical purification, the New Covenant gives 
a real and actual purification, cleansing both heart and 
conscience. 

This section may be divided as follows : 

i. The promise of a New Covenant was an indication that 
the Old one was imperfect and incomplete, 8:6-13. 

Note: 

(1) The Sphere of Christ's priesthood is better: it is 
heavenly, not earthly, 8:1-6. 

(2) The Covenant is better: it is spiritual, not carnal, 
8:7-13. (Continued in chapter 9.) 

(3) The Sanctuary is better: it is heavenly, not earthly, 

9 :I " I 4. 

(4) The Service is better : it is spiritual, not carnal, 
9:15-28. 

2. The Old Covenant did not afford real access to God; the 
New Covenant does grant free and unlimited access, 9:1-12. 

The Old Covenant while imperfect was yet valuable 
because of its typical teaching. Special emphasis is 
here laid upon the ceremony that took place in the 
outer tent — the Holy Place — rather than on that of 
the Most Holy Place, because the outer tent more fitly 
represented the dispensation of law. So long as the 
outer tent and its typical service existed, the way into 
the Holy of Holies was barred. The writer shows us 
that the outer tent with its typical services is now done 
away, its lessons and types having been fulfilled by the 
redemptive work of Jesus Christ, our great High 
Priest, who has made continual, daily, and direct access 
to God possible to every believer. 

3. The sacrifices of the Old Covenant, although many, were 
not able to or sufficient to take away sin, but Christ's one 
offering does effectively and forever remove sin, 9:13-10:18. 

The sacrificial w T ork of the Levitical high priest is 
set forth in a four-fold manner : 



108 THE BOOK-METHOD OF BIBLE STUDY 

(i) The offering of sacrifices — Atonement. 

(2) Presentation of the blood in the Holy Place — Ad- 
vocacy. 

(3) Entrance into the Holiest — Access. 

(4) Exit from the Holiest — Advent. 

CHRIST HAS ACCOMPLISHED THIS FOUR-FOLD WORK FOR US 

(1) He offered the sacrifice of Himself and thus made 
Atonement. 

(2) He presented the blood before the throne, and thus 
became our Advocate. 

(3) He entered heaven in our behalf and as our Fore- 
runner, and thus procured Access to God for us. 

(4) He will come again without sin unto salvation — His 
second Advent. 

THREE APPEARINGS 

(1) He did appear, 9:26. 

(2) He does appear, 9 124. 

(3) He will appear, 9 :28. 

Note the emphasis here laid upon the single offering 
of Christ as completely settling the question of sin 
(cf. 10:10, 12, 14, 18). It is remarkable that this 
fact should be four times repeated in the conclusion 
of the doctrinal and argumentative part of the epistle. 
No further offering for sin is required (10:26, R.V.). 

B. PRACTICAL DEDUCTIONS FROM THE THEME DIS- 
CUSSED, 10:19-12:25. 

Introductory, 10:19-39. 

These verses contain in germ the main thoughts 
composing the practical part of the epistle. Verses 
22, 23 and 24 especially, dealing as they do with 
faith (22), hope (23, R.V.), and love (24), the trinity 
of graces, forming the basis of the exhortation in the 
three remaining chapters : faith (c. 11), hope (c. 12), 
love (c. 13). 

The prevailing characteristic of the exhortations of 
die epistle (see p. 6) is prominent here: "having" 



THE EPISTLE TO THE HEBREWS 109 

.... "let us." The idea is this : Seeing that we have 
such priceless possessions and inheritance (cc. i-io), 
let us enter into the possession and enjoyment of them 
(cc. n-13). 
Our possessions are described, 

(1) Freedom of access by reason of the shed blood of 

Christ, 10:19, 20. 
We may be free in our speech before God now. 
The thought of freedom of access and boldness of 
speech has been mentioned before (4:16), but not in 
connection with the blood of Christ for the reason 
that the writer had not yet dealt with the sacrifice 
of Christ. 

(2) Right of constant appeal to God because our great 

Priest is there in our behalf (10:2). 
Note — not "a great high priest," as in 4:14-16, be- 
cause the high priest went into the Holy Place only 
once a year, but "a great priest" because the ordinary 
priest ministered daily, and we need daily to come to 
the throne of God. 

On the basis of these two great facts we are ex- 
horted to exercise the three virtues named above : 
Faith, by drawing near (22) ; hope, by holding fast 
(23) ; love, by considering the brethren (24) and not 
forsaking their company (25). 

We are justified individually, we are sanctified col- 
lectively. Note that failure to attend public worship is 
followed closely by apostasy (25-27). 

We should not overlook the three things especially 
emphasized in these verses (10:19-29) : 

(1) Our possessions — what we have (19-21). 

(2) The exhortation to possess our possessions (22-25). 

(3) The peril of neglecting to possess our possessions 
(26-28). 

A final exhortation concluding the doctrinal discussion, 
10:26-39. 

Note the similarity between the warning against 
apostasy in these verses and that of 6:4-8. Failure 



110 THE BOOK-METHOD OF BIBLE STUDY 

to live up to the light we have usually ends in direful 
apostasy and fearful doom (26-29). 

Note also the comforting and encouraging word in 
connection with this warning (10:9, 32) as with that 
of 6 4-8. 

The Mosaic Economy while inferior to the Christian 
(as set forth in cc. 8-10:6) cannot be disregarded 
or disobeyed without the infliction of severe penalty 
(10:26-31). 

The "wilfully" sinning of 10:26 is to be understood 
as a complete, intelligent, deliberate repudiation of 
Christ's redemptive work on the cross — counting that 
death as the death of an ordinary man ("a common 
thing," 10:29, R-V. margin) rather than a death set 
apart ("sanctified") by God for the redemption of the 
race. If one rejects the atonement, there is "no more 
a," or better, "no other sacrifice for sin" (10:26, R.V.). 
To reject the atonement is to insult the Holy Spirit 
(10:29) — and this attitude, if persisted in, leads to, 
and includes, if it does not really constitute, the sin 
against the Holy Ghost, for which there is no forgive- 
ness (Matt. 12:31, 32; Mark 3:29, 30). That we 
may not fall into this awful condition, we must exer- 
cise faith. In the next chapter (11) the faith here 
required is described. 

Note that the phrase "the just (or righteous) shall 
live by faith" is recorded three times in the New 
Testament. 

(1) Romans 1:17 — in which the emphasis is put upon the 
"just," answering the question, Who is the righteous man? 

(2) Galatians 3:11 — in which the emphasis is put upon 
''faith," answering the question, How does the just one live? 

(3) Hebrews 10 138— in which the emphasis is put upon 
"live," answering the question, What is it the just man does 
by his faith? 

In our text the faith described is that bv which we 



THE HP 1ST LB TO THE HEBREWS 111 

live. This fact should help us in our understanding of 
the eleventh chapter — the great chapter on "Faith." 

I. EXHORTATION TO PRACTICE THE LIFE OF FAITH, 

11:1-40. 

1. Description of Faith, 11:1-3. 

There has been much discussion as to whether verses 
1-3 give us a definition or a description of faith. It 
appears from the contents of the whole chapter that 
the writer's purpose is not so much to define or ana- 
lyze this great Christian virtue as to set before us the 
primary place it occupies as a dynamic force in living 
a life that is well-pleasing to God. In the phrase 
"Knowledge is power" we are not to understand that 
"knowledge" is defined by the word "power," but 
rather that "power" expresses the great advantages 
which accrue from knowledge. So is it here with 
faith. It is the activity of faith that is set forth, not 
so much, if at all, its essential nature. Some have 
thought that n :i-3 show us what faith is, and 11 14-40 
what faith does. There is truth in both theories. We 
have in this chapter a description of faith — faith ex- 
pressed (1-3) ; a delineation of faith — faith experienced 
and illustrated. 

What is Faith? 

Faith as set forth here, is composed of two elements : 
Dispositional — It is a disposition to believe what 
appears to be true on the ground of the evidence sub- 
mitted ; Volitional — A committal of oneself to act upon 
the conviction which is the result of the evidence sub- 
mitted. 

Both these elements are necessary to the faith here 
described. The elders mentioned in this chapter so 
believed. A person may have Dispositional faith, but 
that faith would be a dead faith. It is only when faith 



112 THE BOOK-METHOD OF BIBLE STUDY 

becomes Volitional that it becomes a living vital force. 
We must act upon our conviction ere we have true 
faith. 

Belief and Faith. 

There is a difference between belief and faith. Be- 
lief is the acceptance of a thing or fact as being true ; 
faith is acting upon that truth. Belief lives in books, 
in the intellect, in the study ; faith lives in the streets, 
in the heart, in practical life. Faith takes belief as a 
basis and works upon it. It is one thing to say: "I 
believe the promises of God to be absolutely true and 
genuine," and an altogether different thing to step out 
upon those promises, thereby giving substance to things 
unseen and seemingly intangible, and manifesting con- 
viction in things which are above and sometimes ap- 
parently contradictory to mere human reason. 

Faith is putting God to the test. The "elders" 
tested God, and God attested them, i. e., bore witness 
to them (11:3). They read or heard the promise or 
command of God, and at once stepped out upon it. 
This is true of all the illustrations given in this won- 
derful chapter. 

2. Faith illustrated, experienced, delineated, 11:4-40. 

a) 11:4-7. Abel worshipped by faith. 

Enoch walked by faith. 
Noah worked by faith. 

b) 11 :8-2i. The Patriarchs lived by faith: 

(1) Abraham and Sarah (8-12, 17-19). 
Parenthetical — descriptive of faith of these 

five witnesses (13-16). 

(2) Isaac (20). 

(3) Jacob (21). 

c) 11:22. Joseph's faith in connection with his 
death. 



THE EPISTLE TO THE HEBREWS 113 

Note: So far we have faith before life (n, 12), 
faith during life (4-19), faith in death (22), and faith 
to raise from the dead (19). 

d) 11:23-28. Moses' faith. 

e) 11:29-31. Faith in God's promises. 

f) 11:32-40. The wonderful accomplishments of 
faith : 

(1) What faith did (32-35)- 

(2) What faith bore (36-38). 

(3) What faith expected (39-40). 

II. EXHORTATIONS TO PURSUE THE HOPE OF THE 
CHRISTIAN LIFE, 12:1-29. 

This chapter may be divided as follows: 

1. Exhortation to pursue the life of faith which they have 
begun, 12:1, 2. 

Two prominent thoughts are presented in this con- 
nection : 

a) Encouragements to pursue the life of faith. 

They are two : The witnesses of the Old Testament, 
and our Lord Jesus Christ. A question arises here: 
Are these "witnesses" to be understood as being wit- 
nesses to the race we are running, or witnesses to the 
reality of the life of faith which is here enjoined upon 
us? Both interpretations are helpful and in harmony 
with the text, but the latter thought, namely, that the 
Old Testament worthies mentioned in the eleventh 
chapter are witnesses to the reality and worth of the 
life of faith, is doubtless the preferred and correct 
meaning. The idea of the Greek games is assuredly 
here, and gives weight to the thought of the witnesses 
as viewing a race, but the context (chapter 11), as 
well as the fact that the readers are exhorted to look 
away from these witnesses and unto Jesus, who is the 
file leader of faith, gives most weight to the other 
thought. 



114 THE BOOK-METHOD OF BIBLE STUDY 

b) Impediments of the life of faith. 

They are of two kinds: "weights" and "sins." 
"Weights" may refer to things that are not necessarily 
sinful in themselves (Rom. 14:20-23), but which hin- 
der our progress in the life of faith. The "sin that 
doth so easily beset" has been given various meanings, 
so that it may mean one thing to one person and a 
different thing to another person. A careful reading 
of the context, however, seems to give preponderance 
to that interpretation which has to do with the sin of 
unbelief, both with reference to Christ (John 16:6-9), 
and to that faith which is an essential element in the 
life well-pleasing to God (11:6). Indeed, the whole 
epistle is one great plea for a life of faith and a for- 
saking of unbelief (cf. 3:12; 4:2, 3; 10:22, 23). It 
has been thought that because the sin here mentioned 
is a sin "admired by many" (so rendered by some 
scholars) and because many seem to be proud of the 
fact that they "have doubts of the deity of Christ," and 
this doubt is looked upon as a mark of scholarship, and 
admired — which is true, practically, of no other sin, — 
therefore, the "easily besetting sin" is the rejection of 
Christ. The colored preacher may have been as near 
the truth as anybody when he misread the text and 
called this sin the "upsetting" sin. Whatever of the 
flesh clings so closely to the believer as to entangle 
him in the Christian race and hinder his progress in 
grace, that to him is the sin that doth cleave so 
closely — the "besetting" sin. 

2. Suffering compatible with the life of faith and hope. 

These Hebrew Christians were living in times of 
peril and persecution, and were in great danger of 
apostasy because of the suffering incurred by their 
faith. Why should they suffer? Were they bigots 



THE EPISTLE TO THE HEBREWS 115 

suffering for error? If they were obeying the truth, 
why should they suffer? Is suffering a necessary ac- 
companiment of loyalty to truth ? The writer in the 
following verses, shows the place of suffering in the 
life of faith. This he does — 

a) By directing their attention to the Son of God, 
the great exemplar of faith, 12:3, 4. 

How he suffered — loneliness, trial, persecution, 
death, even the death of the cross ! But to Him, suf- 
fering was not only necessary to perfection (5 7), but 
also a means by which he inherited the glory (v. 3). 
If the Master suffered, why strange if the servant like- 
wise (John 15:15-22)? 

b) By showing the place and purpose of suffering 
in the life of the believer, 12 15-12. 

All suffering is not the direct result of sin committed 
on the part of the one suffering (cf. John 9:1-4), nor 
is it necessarily a mark of God's displeasure regarding 
the person afflicted (Job 1 and 2), for, as our text 
teaches, it may be the loving chastisement of our heav- 
enly Father who loves us. Sometimes suffering is 
the result of sin committed on the part of the individual 
afflicted (cf. John 5:14; 1 Cor. 11 :2Cj-33 ; 5:5). Again, 
our very loyalty to God and truth incurs suffering 
(Matt. 5:12; 1 Peter 2:15-22; John 15:18-24). But 
whatever may be the cause of suffering, the right- 
minded, thoughtful, intelligent believer will be "exer- 
cised" thereby in order that he may become "a par- 
taker of God's holiness." 

c) By setting forth the opportunities for helpful 
ministry created by suffering, 12:13-17. 

Not to recognize such opportunities is not only to 
fail in doing good, but also to invite selfishness and 
hardness of heart, and will bring ruin in its trail. Had 



116 THE BOOK-METHGD OF BIBLE STUDY 

Jacob had the right feeling of sympathy for his brother 
Esau in his time of physical weariness, he would have 
helped him and not taken advantage of him by robbing 
him of his birthright. Esau's weakness should have 
moved Jacob to sympathy, and thus saved the blessing 
for Esau. Our failure to help others in time of need 
may lead them to complete discouragement and apos- 
tasy. Let us be careful in this regard. We must not 
only "consider Him" (Christ, 3:1); we are in duty 
bound to "consider one another, to provoke unto love 
and good works" (10:24). One unfaithful or erring 
brother can do a great deal of harm to the cause of 
Christ, both in the Church and the world (cf. Deut. 
29:18; Josh. 7) — "the many may thereby be denied" 
(12:16). 

The reference to Esau's agony must not be construed 
so as to refer to a sinner's agony in finding that he 
cannot turn unto God and find forgiveness. The 
"repentance" which Esau sought "with tears" is not 
repentance unto salvation, not a change of attitude on 
the part of God towards the sinner or the sinner to- 
wards God, but a change of mind on the part of Isaac 
towards his son Esau. 

3. The Christian's outlook and reward — Zion and Sinai, 
12:18-24. 

Here are set forth in striking contrast the ultimate 
of the Law — Sinai with its gloom, darkness, burning 
terrors; and Zion, the ultimate of the Gospel — Zion 
resplendent with heavenly glory, gladness, and eternal 
felicity; no darkness, and no death; all is light and 
life ; it is the homeland of the redeemed, of those whom 
"we have loved long since and lost awhile"; that 
"cloud of witnesses" has now become a triumphant, 
crowned throng — the names of all these, together with 
those of all the saints, are enrolled there. 



THE EPISTLE TO THE HEBREWS 117 

4. Warning not to disobey the heavenly voice — the mes- 
sage of the New Covenant, 12:25-29. 

The penalty for disobedience to the New Covenant 
is much more severe than that administered for the 
transgression under the Covenant of Law. This pas- 
sage (12:25) answers the question asked in 2:3, "How 
shall we escape ?" The voice that once shook the desert 
will again shake, not the desert only, but also the 
heavens and the earth. Then, in that day, the eternal 
things, the things incapable of being moved — the 
things that belong to our eternal salvation, which the 
eternal Son, through the eternal Spirit hath secured for 
us, as well as the believers themselves (1 John 
2:15-17), shall be established forever. 

This being so, the believer should persevere and re- 
joice in the life of faith into which he has been called, 
even though it should be amid much striving and per- 
secution. We must "take grace" that will enable us 
thus to live godly, ever remembering that our God, who 
is love, is also "a consuming fire." 

III. EXHORTATION TO PRACTICE THE VIRTUES OF 
THE LIFE OF FAITH, ESPECIALLY THAT OF LOVE, 
13:1-25. 

1. The exhortation to practice loving hospitality, 13:1-4. 

a) To the brethren, v. 1. 

b) To the stranger, v. 2. 

c) To the prisoner, v. 3. 

2. Avoid covetousness by trust in the Heavenly Father, 
13:5, 6. 

3. Loving regard for teachers and leaders, 13:7, 8, 16-18. 

We should 

a) Be mindful of them. 

b) Yield and submit to them. 



118 THB BOOK-MBTHOD OF BIBLE STUDY 

c) Honor them. 

d) Imitate them. 

In this connection, the Hebrew Christians are warned 
to avoid the false teachers who reject Christ and His 
redemptive work. They are not of the same fellow- 
ship (13:9-14). Their offering is not our offering. 
We are called upon now to offer our sacrifices of praise 
unto His worthy name. There are three sacrifices 
which Christians are called upon to make : 

(1) Of their persons, Rom. 12:1. 

(2) Of their purses, Heb. 13:16. 

(3) Of their praises, Heb. 13 :i5. 

4. The closing prayer, 13:20, 21* 

(1) Life's highest purpose — to do His will. 

(2) Life's greatest need — make you perfect. 

(3) Life's perfect provision — working within you. 

(4) Life's glorious assurance — God of peace. 

(5) Life's adequate guarantee — the resurrection. 

(6) Life's simple gift — through Jesus Christ. 

(7) Life's complete realization — in the glory forever. 

5. Concluding Words, 13:22-25. 



* W. H. Griffith Thomas, D. D. 



MALACHI 119 

MALACHI 

The Seal and End of the Prophets 
THE PROPHET 

Name — My messenger (i :i ; 2 :J ; 3 :i). Some think 
the name is simply a symbol, or designation of office 
(as in 3:1), hence they ascribe authorship to Ezra, or 
Zechariah (cf. Zech. 9:1 ; 12:1 with Mai. 1:1, and note 
word "burden"). But a real person could have a sym- 
bolic name (Isa. 8:18). The names introducing other 
prophecies are admittedly proper names of persons: 
why not this ? 

Nothing known of his genealogy or place of birth; 
but this does not imply impersonality. Habakkuk and 
Obadiah are persons, unquestionably, yet nothing is 
said of their genealogy. It was the usual custom of 
the prophets to state their names for the credibility 
of contemporaries and the approval of God. 

THE TIMES OF THE PROPHET 

About B. C. 420 — Post-exile. 

Politically: Times of Persian supremacy; Judah a 
Persian province under a governor (1:8; cf . Neh. 
5 114) ; hopes of political independence crushed by Per- 
sian victories. Same conditions as during the times of 
Ezra and Nehemiah. Prophecy probably delivered 
between Neh. 12 and 13 — between Nehemiah's first 
and second visit to Jerusalem. 

Socially and Morally: Class distinctions; inter- 
marriage with heathen nations (2:11-13); the poor 
oppressed by the rich (3:1-5) ; the wicked apparently 
in the ascendancy (3:13-16) ; divorces frequent (2:10- 
16) ; injustice, lawlessness, deceit, treachery, false 
swearing (2:10 to 3:5). Same condition as in Nehe- 
miah's time (cf. 1:12, 13 with Neh. 13:4, 5; 2:15, 16 



120 THE BOOK-METHOD OP BIBLE STUDY 

with Neh. 13:23, 2J', 2:11 with Neh. 13:23; 2:8 with 
Neh. 13 :29; 3 :io-i6 with Neh. 13 :23, 28 ; 3 :8, 10 with 
Neh. 13:1012). Disappointed in non-realization of 
the prophetic predictions of glory (Isaiah to Haggai), 
hence they doubted the providence, justice, holiness of 
God; wide-spread scepticism (2:17 to 3 :6) ; Temple 
services, sacrifices, priesthood — all defiled and pro- 
faned (1:10, 6;2:9;3:i-io); insensitiveness to the re- 
quirements of spiritual service (1:7-11). 

THE MESSAGE OF THE PROPHET 

Its Method: A charge preferred, an objection as- 
sumed, the objection answered (cf. 1:2, 3; 1:7, 8; 
2:17; 3:8-10). A form of dialogue between God and 
the people. 

Its General Character: Reproof. "A burden" (cf. 
Zech. 9:1, 12:1 ; hence it is thought that Malachi is a 
continuation of Zechariah's prophecy, being the third 
"burden"). It undertakes a religious reformation, 
aimed particularly at the religious orders of the day. 

ANALYSIS 
Introduction, 1:1-5: 

1. Inscription, 1:1. 

2. Jehovah's love for Israel; its vindication, its 
abuse; used as a basis for following reproof, 1 :2-5> 

I. TEMPLE ABUSES, 1:6-14. 

1. Polluted offerings, 1 :6~9- 

2. Mercenary service, 1:10, 11. 

3. Worthless worship, 1 : 12-14. 



MALACHI 121 

II. PRIESTLY CORRUPTIONS, 2:1-9. 

1. False priests and their punishment, 2:1-4. 

2. True priests and their reward, 2 \$-Q. 

III. UNGODLY MARRIAGES, 2:10-16. 

1. The sin in divorce and remarriage, 2:10-13. 

2. God's purpose in true marriage, 2:14-16. 

IV. PREVAILING SCEPTICISM, 2:17 to 3:6. 

1. The scepticism expressed, 2:17. 

2. God's answer, 3:1-6. 

a) Will punish sin both now and hereafter, 3:1-3. 

b) Division between righteous and sinners will 
surely be made, 3 14-6. 

V. TITHES WITHHELD, 3:7-12. 

1. Spiritual robbery, 3 17-9. 

2. Blessing through repentance, 3:10-12. 

VI. CRITICISM AND MURMURING, 3:13 to 4:3. 

1. "It is idle to serve God — the wicked prosper," 

3^4, 15- 

2. God's ways vindicated — 

a) In remembering the godly now, 3:16. 

b) In finally separating them from the ungodly and 
rewarding them, 3:17 to 4:3. 

Conclusion, 4 4-6 : 

Deliverance to be found only in reformation. Mes- 
sianic announcement. 

THE LESSONS OF THE BOOK 

1. God's love for His people is quenchless (1:2). 



122 THE BOOK-METHOD OF BIBLE STUDY 

2. Judgment will surely follow sin (3:2-6). 

3. Hope in the darkest day (4:2). 

4. True repentance manifests itself in turning away 
from sin (2:13). 

5. God puts a difference between the righteous and 
unrighteous (3:16-18). 

6. Sin delays the fulfilment of God's promises (Isa. 
59:1, 2). 

7. Sin the root of scepticism (2:17 to 3 :6). 

8. Obedience is the sure path to blessedness 
3:12, 17). 

9. A question for all — "Is my name written in 
God's Book?" (3:16; Luke 10:20; Rev. 20:15). 



THE REVELATION 123 

THE REVELATION 

This is probably the book which of all the books of 
the New Testament is least read. The reason presum- 
ably is because the average Christian has, erroneously, 
of course, settled down to the conviction that it was 
never intended that we should understand it. This is 
a mistake, as its title clearly indicates. 

THE TITLE OF THE BOOK 

i. It is called, in our English Authorized Version, 
"The Revelation of St. John the Divine." In the 
Greek it is called "The Apocalypse." Indeed, it is 
often referred to in the English tongue under the same 
title. 

2. It is the Revelation, the record of one revelation 
given to the apostle John. Very often it is incorrectly 
referred to as the Book of Revelations. It is singular, 
and not plural. 

3. Then it is a revelation. Many people have an 
idea that it is a mystery. The book is not intended to 
be a mystery in the sense in w T hich we use that word. 
It is true that it deals largely with future things which 
must always be dark to us; and it is also true that it 
speaks to us concerning these future things in dark 
figures of speech, in parable, and in symbol — in lan- 
guage altogether different from that of any other part 
of the New Testament. Yet, notwithstanding all this, 
the book is not designed to be unintelligible. Indeed, 
on the contrary, the writer seems to take it for granted 
that those to whom he wrote were thoroughly familiar 
with his peculiar modes of speech, and obviously ex- 
pected that the truths he intended to convey, so far 
from being obscured by his style, would be thereby 



124 THE BOOK-METHOD OF BIBLE STUDY 

illustrated, enforced, and brought home to the mind 
with more than ordinary power. 

The symbolism of the Apocalypse is not altogether 
new, nor is it peculiar to this particular book. The 
diligent student of the Scriptures has met it before. 
For example: The dress, the posture of the Christ, 
and the candlesticks described in chapter I are taken 
from the dress of the high-priest, and the holy place 
of the Temple. The four living creatures of chapter 
4 we have already become acquainted with in the 
Pentateuch and Ezekiel. The beast of chapter 13 is 
the same as that of Daniel 7. The harvest of chapter 
14 we have read of before in Joel 3 and Zechariah 14. 
The world-wide conflict of chapter 19 has been referred 
to already in Matthew 24. It is said that of the 404 
verses in the Book of Revelation, 205 contain Old 
Testament language, while there are about 1,500 ref- 
erences to the Old Testament in the book. To know 
the full mind of the Spirit, as revealed in the Revela- 
tion, we therefore, must be well acquainted with the 
Old Testament. Particularly is Revelation bound up 
with the Book of Daniel and the Olivet discourse of 
our Lord. 

The word "revelation" means the uncovering of that 
which has been previously hidden, the drawing back 
of a veil that has hung over a person or thing, the 
laying bare of what has hitherto been concealed. It 
means the unveiling of something hidden, which gives 
light to those beholding it. It implies the removal of 
the cover from anything; unveiling it. It is said of 
Baalam (Num. 22:31) that the Lord opened his eyes 
so that he was able to see things he had not seen before. 

The Book of Revelation, then, is the unveiling of 
divine mysteries. 

4. It is the revelation of Jesus Christ. Not the 



THE REVELATION 125 

"manifestation" — which word, when used in the Bible, 
refers to the manifestation of persons rather than 
things, nor "disclosure" of Jesus Christ Himself; but 
the revelation given by Him; an unveiling of that of 
which He is the Author and Source, What other per- 
son could impart a revelation so true, so weighty, so 
important, and so precious? 

5. It is a revelation which God gave Him. All 
things go back to God. In the beginning, God. He is 
the eternal and unchangeable One, who holds the 
hearts of men and the destinies of the nations in the 
hollow of His hand, and can turn them whither He 
will. It is the revelation given by Him "who spake 
and it was done, who commanded, and it stood fast" ; 
whose thoughts are unchangeable, and whose ways are 
past finding out. 

6. It is a revelation of things which must shortly 
come to pass. Thus it has all the interest of the pres- 
ent, as well as the glory and anticipation of the distant' 
future. 

THE AIM OF THE BOOK 

The views on this subject are many and diverse. 
But no matter whether we view the aim of the book 
as predicting or describing (or both) the demolition of 
paganism, the downfall of papal Rome, and the final 
destruction of some future Antichrist, expositors of 
every school will admit that the grand and great theme 
of the Apocalypse is the personal coming of the Lord 
at His second Advent in glory, to bring in the con- 
summation of all things. This is the great and con- 
soling thought held out in this book for the Christian. 
It is the subject which introduces the book (Prologue, 
1 7), and which closes the book (Epilogue, 22:20). 

Two words may be used to convey the two prevalent 



126 THE BOOK-METHOD OF BIBLE STUDY 

opinions regarding the contents of this book: they are 
"descriptive," and "predictive" ; the former word in- 
dicating that the book contains a descriptive account 
of what has already taken place; the latter, pointing to 
events yet to occur. It is our opinion that the contents 
of the book are broad and deep enough to include 
both words. The Book of Revelation is both "de- 
scriptive" and "predictive." It is both history and 
prophecy. It is prophecy based on history. It is his- 
torico-prophetical. 

The Book of Revelation is a portrayal of the second 
coming of our Lord Jesus Christ, His dealings with 
the chosen people, and with the great enemies of un- 
righteousness. It presents also a description of the 
manifestation of the new creation and the transforma- 
tion of the world, which is brought about by a series 
of great conflicts and triumphs of Christ over Anti- 
christ and the world. The narration of this new work 
of creation opens with the Sabbath of redemption 
(hence the prophet has his vision on the Lord's Day) 
and extends to the eternal Sabbath of final completion. 
Accordingly we have the sacred number 7 seven times 
repeated: the 7 churches, 7 seals, 7 trumpets, 7 thun- 
ders, 7 vials, 7 heads of Antichrist. At the close we 
have the 7 manifestations of the Spirit of God who, 
throughout, has guided the struggle (chap. 1), in the 
appearance of Christ and the transformation of the 
world; a new Genesis, by which the Bible at its con- 
clusion points back to its commencement, showing how 
final and perfect a fulfillment has been obtained. Thus 
we see the Bible to be a perfect whole: It has a be- 
ginning, a middle, and an end. Genesis announces the 
beginning of all things ; Revelation declares the end and 
destiny of all things. 



THE REVELATION 127 

CONTENTS— HOW TO VIEW THEM 

There is a past, a present, and a future in this book 
(139). 

i. Past. 

"The things which thou hast seen." Chapter i. 

This chapter deals with the person and glory of the 
Christ, who gives the revelation. This chapter may be 
styled the Christophany, or, the Manifestation of the 
Person of Christ. 

2. Present. 

"The things which are." Chapters 2 and 3. 

These chapters deal with the history of the church 
during all her period upon earth. This is Bcclesiology, 
or the Doctrine of the Church. 

3. The Future. 

"The things which shall be hereafter." Chapters 
4:1 to 22:5. 

The events of these chapters doubtless refer to the 
period of time elapsing between the rapture, — the time 
when the Church is caught up to meet the Lord in the 
air, — and the establishment of the new earth and the 
new heavens wherein dwelleth righteousness. This is 
Bschatology, or the Doctrine of the Last Things. 

Here is a suggestive outline of the book. 

I. Introduction and Prologue, 1. 

II. Letters to the Seven Churches, 2, 3. 

III. The Great Conflict and Tribulation, 4-20. 

IV. The New Heaven and Earth, 21-22:5. 

V. Epilogue, 22:6-21. 



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and authenticity, canon, languages, versions, general structure, etc. Part Two 
takes up the interpretation of the Bible, and its study as a whole by books, 
chapters, topics, words, etc. 12mo, Cloth, 222 pages, $1.00. 

OUTLINE STUDY OF THE BIBLE 
WITH ILLUSTRATIVE CHARTS 

" This is truly a fundamental method of Bible study." — Sunday School Times. 
12mo, Cloth, 115 pages, 50 cents net. Postage extra, 6 cents. 

HOW TO MEMORIZE: """~ 

A compact manual of fundamental principles and best suggestions for 
memorizing, with especial application to the Scriptures. 

Every student, teacher, preacher and public speaker should possess this valu- 
able book. 16mo, Cloth, 96 pages, 50 cents net. 

BIBLE BOOK OUTLINES OR "CHARTS" 

Five well-printed analytical outline studies of the Bible books named 
below. Especially useful and convenient for either individual or class study. 
Hosea, Ezra and Nehemiah, Amos, Malachi, Acts. Each, 5 cents. 

THE BOOK-METHOD OF BIBLE STUDY 

12mo, Cloth, 127 pages, 50 cents net. Postage extra, 6 cents. 

The Bible Institute Colportage Association 

826 North La Salle Street, Chicago 



